Presented  to  Troy  Conference  Academy  by  the 
Children  of  Rev.  D.  Storks,  D.  D.,  deceased. 


CLASS.  NUMBER ^^^p 

ACCESSION &.^  .^. 

M.P.STARKS  p.p. 


DONOR 


Troy  Conference  Acavkmf  ■ 


PRIVATE  THOUGHTS 

ON 

RELIGION, 

AND    OTHER 

^^UBJECTS  CONjYECTED  WITH  IT. 

EXTRACTED   FROM   THl   DIAKT  OP 

THE  REV.  THOMAS  ADAM,       '    ' 

LAfE  RECtOR  OF   WINlfRINGHAM,  *        f  ~^ 


TO  -VTHICH   IS  PRE3riXED  ^S 

JL  SHORT  SKETCH  c5 

or  ^ 

HIS  LIFE  AND  CHARACTER.  ^ 


Prom  the  Fourth  London  Edition*  ^ 
CC 


POUGIIKEEPSJE  : 


IfRINTED  BY  RUDD  AND  STOCKHOLIJ, 
AND  SOLD  AT   TIIEIK  BOOK  STORE. 


1814. 


¥.v 


CONTEXTS. 

PAGE 

Life  of  the  Author     ....  13 

Appendix         -------  37 

Preface       -     -     -     -     -     -     -     -  53 

PRIVVrE  THOUGHTS   ON  RELIGIOV. 

Chap.  I.  Confessions 71 

Chap.  II.  The  Scriptures      -     .     -  109 

Chap.  III.  God 117 

Chap.  IV.  Human  Depravity     -     -  127 

Chap.  V.  Repentance       ...     -  16G 

Chap.  VI.  Jesus  Christ    -     -     -     .  179 

Chap.  VII.  Faith  -..,..  187 

Chap.  VIII.  Good  Works     -     -     -  217 

Chap.  IX.  Christian  Life      -     -     -  224 

Ch.ap.  X.  Charity        267 

Chap.  XI.  Resignation     -     -     -     -  279 

Chap.  XII.  Prayer 292 

Chap.  XIII.  Sacrament,  &c.       -     -  298 

Chap.  XIV.  Pastoral  Office  .     -     -  301 

Chap.  XV.  Heaven 305 

Chap.  XVI.  Miscellaneous    -     -     -  310 


L. 


ADVERTISEMENT. 


THE  contents  of  this  book  made  part  of 
Mr,  Adam's  Posthumous  Works,  published 
soon  after  his  death.    As  it  was  then  foreseen, 
that  these   extracts  from  his  private  Diury 
would  be  esteemed  the  most  interesting  part 
of  that  publication,  a  greater  number  of  the 
Volume  that  contained   them  was  printed, 
than  of  the  other  two.     Yet  the  whole  Im- 
pression was  speedily  sold,  and  a  new  Edi- 
tion of  the  Private  Thoughts  has  been  repeat-* 
edly  called  for.     They  are  here  given  to  the 
Public,  by  the  surviving  Editor  of  the  Post- 
humous Works,  in  a  more  convenient  {brm. 
To  those  Readers  who  have  carefully  consid- 
ered the  Preface  that  accompanied  them,  no- 
thing more  need  be  said,  by  way  of  apology, 
for  the  peculiarities  by  which  they  are  distin- 
griished.     But  as  there  are  many  passages 
that  have  given  offence  to  some  Readers,  and 
which  the  Editor  has  been  solicited  to  soften 
or  omit,  it  seems  necessary  for  him  to  give 
some  reasons  why  he  cannot  conscientiously 
do  this. 

A  2 


VI  iiDVERTISEM>"NT. 

He  has  always  considered  the  remarkable 
honesty  and  fidelity  with  which  the  venerable 
Author  expressed  the  various  exercises  of  his 
heart,  as  one  of  the  principal  excellencies  of 
the  book,  and  has  therefore  ventured  to  make 
fevv  or  no  alterations,  unless  by  omitting 
some  repetitions  of  tlie  same  sentiment. — 
Had  he  Suppressed  the  passages  objected  to, 
this  Register  of  the  thoughts  of  the  heart 
would  resemble  a  Register  of  the  weather, 
in  which  no  mention  was  made  of  storms 
or  fogs,  and  nothing  recorded  but  genial 
warmth  and  a  clear  blue  sky.  But  what  is 
^  the  use  of  such  a  Register  ? 

The  Editor  is  not  surprised  that  the  men 
of  the  world,  Vv^ho  are  ignorant  of  them- 
selves and  the  law  of  God,  and  wish  to  re- 
main so,  should  be  disgusted  with  our  Au- 
thor's strong  penitential  language  ;  yet  he 
knov/s  not  how  to  account  for  the  disgust  of 
persons  professing  to  be  religious,  but  by 
supposing  that  they  themselves  are  not  yet 
brought  to  the  knowledge  of  the  Truth. — 
For  the  light  of  Truth,  shining  into  the  soul, 
must  make  the  same  discovery  of  moral  ob- 
liquity and  pollution,  that  a  sun-beam,  dart- 
ing across  a  room,  makes  of  dust  and  impu- 


ADVERTISEMFNT.  VII 

rity,  which  was  before  unperceived.  Would 
these  squeamish  Readers  wish  us  to  believe 
that  their  own  hearts  are  coiistiintly  free  from 
evil  thoughts,  and  that  ail  within  them  is 
peace  unbroken  and  purity  unmixed?  What 
hypocrisy  or  ignorance  is  this  !  The  holiest 
of  them  must  have  attended  very  little  to 
their  own  hearts  and  ways,  if  they  do  not 
know  worse  of  themselves  than  any  thing 
our  Author  has  confessed  ;  and  it  will  be 
happy  for  them  if  they  can  adopt  those  pas- 
sages which  express  the  stedlast  faith,  un- 
wearied patience,  strong  consolation,  and 
other  marks  of  a  spiritual  mind,  which  he 
eminently  possessed. 

Should  any  upright  Christian,  after  weigh- 
ing what  is  said  in  the  Preface,  be  still  puz- 
zled to  make  the  existence  of  such  evils  in 
the  heart  consistent  with  such  a  state  of  ho- 
liness, let  him  try  the  following  experiment 
upon  himself.  Let  him  carefully  attend  to 
what  passes  in  his  own  mind,  and  commit  to 
paper  his  thoughts,  wishes,  and  emotions, 
under  the  different  circumstances  that  may 
beflil  him,  during  the  space  of  a  week.  Let 
him,  at  the  end  of  the  week,  read  over  what 
he  has  written,  and  if  he  has  executed  his 


Vlll  ADVERTISEMENT. 

task  with  honesty  and  fidelity,  he  will  stirt  nt 
his  own  ddbrniity,  and  be  uiiabic  to  endure 
the  sight  of  it. 

The  Editor  proH'Sses  himself  to  be  no  ad- 
mirer of  those  accounts  oi"  characters,  or  de- 
vout exercises  of  the  htart,  in  which  the 
brij^ht  side  only  is  displayed,  since  tliey  leave 
a  wrong  impression,  and  affjrd  a  partial  view 
of  the  subject.  This  method  of  describing 
the  character  aiKl  the  heart  of  man,  has  not 
been  learnt  from  thr  Biognipnical  parts  of  tlifc 
Bible,  or  the  book  of  Psuimtj.  Every  thing 
is  recorded  without  disguise  by  the  sicrcd 
writers,  both  of  themselves  and  others,  though 
we  may  be  often  tempted  to  wish  that  the 
faults  of  some  distinguished  persons,  whose 
history  is  blended  with  that  of  the  Church  of 
God  had  been  concealed.  Their  example 
has  not  been  followed  as  it  ought.  Little  is 
to  be  found,  even  in  the  Lives  and  Journals  of 
those  who  have  been  eminent  in  the  religious 
world,  but  what  is  calculated  to  excite  the  res- 
pect and  applause  of  their  Readers.  What, 
then,  is  to  be  expected  from  the  comm^oa 
class  of  Biographers  but  flattering  pictures, 
calculated  to  mislead  mankind'. 


ADVliRTISEMENr.  IX 

Yet  there  are  exceptions.  To  the  honest 
heart,  the  penetrating  mind,  and  powerful  in- 
tellect of  Dr.  Johnson,  the  world  is  indebted 
for  a  superior  method  of  Biography.  The 
persons  whose  characters  he  has  described, 
are  introduced  to  our  acquaintance  without 
any  flattering  disguise,  and  made  known  to  us 
as  completely  as  if  we  had  enjoyed  a  domes- 
tic intimacy  with  them.  And  it  may  be  ob- 
served, that  his  own  character  has  been  des- 
cribed with  equal  fidelity,  and  that  posterity 
will  view  him  exactly  as  he  appeared  to  those 
who  had  daily  access  to  him  when  he  was 
alive. 

Some,  indeed,  who  dislike  this  honest  deal- 
ing, aflfect  to  lament  the  injury  done  to  the 
character  of  Dr.  Joh»son,  by  the  unguarded 
communications  of  his  friends,  and  particu- 
larly by  the  Publication  of  his  *'  Prayers  and 
Meditations.''  Yet  this  book  was  published 
by  his  own  directions ;  and  even  the  peculi- 
arities, in  his  devotional  exercises,  which  may 
be  called  superstitious,  were  permitted  to  ap- 
pear without  any  care,  on  his  part,  to  excuse 
or  conceal  them.  Hence  it  is  evident  that  he 
apprehended  no  dishonor  to  Ms  memory,  from 
being  exhibited  to  the  world  as  a  penitent  sin^ 


:v  ADVERTISEMENT. 

aer,  humbled  with  the  review  of  past  trans^- 
gressions,  trembling  under  a  sense  of  the  mar- 
jesty  of  God,  and  imploring  mercy  through 
the  merits  of  his  Saviour.  Nor  was  Mr. 
Adam  under  any  concern  at  the  thought  of 
having  the  secrets  of  his  heart  disclosed  to 
the  world,  as  is  evident  from  the  Paragraph 
with  which  the  Chapter  containing  his  Con- 
fessions concludes.*  Both  had  discernment 
to  see  their  own  faults,  and  honesty  enough 
to  confess  them.  Both  abhorred  hypocrisy 
and  guile,  and  wished  not  to  appear  better 
than  they  were.  And  surely  they  have  not 
suffered  on  this  account  in  the  esteem  of  the 
truly  Wise  and  Good,  unless  a  person  can  be 
wise  or  good  who  judges  of  characters  by 
rules  contrary  to  those  which  determine  the 
Judgment  of  God.  For  **  thus  saith  the 
Lord,  to  this  man  will  I  look,  even  to  him 
that  is  poor  and  of  a  contrite  spirit,  and  treni- 
bleth  at  my  word." 

W.  R. 
York,  March  U,  1803. 


•Vid.p.  108',, 


A  SHORT  SKETCH 
OF    THE 

LIFE  ANB  CHARAC3TER 

OF 

THE  AUTHOR. 


1  HE  Rev.  Thomas  Adam,  author  of  the 
following  work,  was  born  at  Leeds,  in  the 
West- Riding  of  Yorkshire,  Feb.  25,  1701 ; 
hisfatliei*,  Mr.  Henry  Adam,  was  of  the 
profession  of  the  law,  and  town-clerk  of  that 
corporation.  He  married  Elizabeth,  daugh- 
ter of  Jasper  Blythman,  Esq.*  recorder 
there,  by  whom  he  had  six  children,  Jas- 
per, Heniy,  Thomas,  Katherine,  Elizabeth, 
and  Sibyl. 

Our  author,  Thomas,  was  first  put  to 
the  public  grammar-school  in  that  town,  un- 
der the  care  of  the  pious  and  worthy  Mr. 
Thomas   Bar  nerd,  f    then    head- master   of 

*  "Elizabeth,  tlie  mother  of  Jasper  Blythman,  Esq.  re- 
corder of  Leeds,  was  one  of  the  twenty  children  of  Sir 
John  Stanhope,  -which  were  boi'n  and  baptized  (besidei 
two  which  were  still  born)  before  either  he  or  bis  lady 
were  forty  years  of  age.*» 

f  Author  of  Che  Life  and  Character  of  Lady  Eliza- 
bt\h  Hastings. 


14  LIPE    OF    THE    AUTHOR. 

that  school,  and  afterwards  to  the  scliool  at 
Wakefield  ;  from  whence,  about  the  usual 
tmie  of  Viih,  he  went  to  Christ's  College, 
Cambridge.  But,  after  )Ae  had  resided  there 
about  two  years,  he  removed  to  Hart-Hall 
(now  Hertford  College)  in  Oxford,  under 
the  care  of  that  fanK)us  disciplinarian,  Dr. 
Newton,  (head  of  that  seminary,  and  its 
founder  as  a  college)  for  whose  memory  in 
that  capacity  tie  ever  retained  the  highest 
respect. 

He  took  the  degree  of  Bachelor  of  Arts 
only,  as  he  had  imbibed  the  doctrine  of  the 
indefensible  nature  of  pluralities  from  Dr. 
Newton,  whose  masterly  Treatise  on  that 
subject  is  well  known ;  and,  therefore,  con- 
cluded it  a  needless  expense  for  him  to  pro- 
ceed any  farther  in  academical  degrees. 

By  the  interest  of  an  uncle,  a  person  of 
some  eminence  in  the  profession  of  the  law, 
and  who  had  been  of  singular  service  to  the 
family  of  the  patron,  about  the  year  1724  he 
was  presented  to  the  living  of  Wintringham, 
in  Lincolnshire,  of  which  he  continued  rec- 
tor fifty-eight  years ;  but  not  being  of  age  to 
take  possession,  it  was  held  for  him  by  a 
friend  for  about  a  year. 

Not  long  after  he  setded  at  Wintringham, 
his  uncle,  who  seemed  much  set  upon  the 
advancement  of  so  promising  a  nephew, 
urged  him  greatly  to  come  up  to  London  to 
show  himself,  as  he  termed  it,  concluding 
this  to  be  the  most  likely  way  to  recommend 


LiiL    OF    THE     AUTHOR.  15 

him  to  the  flivour  uf  those  who  were  most 
able  to  advapxe  hlin  m  the  world  ;  but  v/hen 
Mr.  Adam  understood  that  his  view  was  to 
put  him  in  the  way  of  more  preferment,  he 
was  so  tar  froinem-bracing- this  advantageous 
proposal,  that  he  thought  it  his  duty  to  de- 
cline the  invitation  in  as  civil  a  manner  as 
he  could,  at  the  same  time  returning  for 
ans^\'er  t/iat  it  was  incuinbent  upon  him  to  be 
with  his  Jlock  at  Wuitringham  ;  an  answer 
M'hich  gave  gi'eat  offence  to  his  uncle,  as  it 
frustrated  all  his  well-meant  schemes  for  his 
promotion  and  advancement  in  the  church. 

Nor  did  he  ever  afterwards  depart  from 
the  sam.e  disinterested  determination  to  re- 
fuse all  additional  preferment. 

V/hen  Dr.  Thomas  was  promoted  to  the 
bishoprick  in  Lincoln,  our  author,  whose 
good  behaviour  ?X  the  university  had  gained 
him  the  esteem  of  his  governors  there,  was 
strongly  recommended  by  them  to  his  pecu* 
liar  notice,  as  one  whom  he  would  fmd 
more  especially  deserving,  amongst  his 
clergy,  of  his  attention  and  regard.  And  it 
is  very  probable  that  we  find  him,  in  conse- 
quence of  this,  appointed  to  preach  before 
his  lordship  at  Gainsboroue^h,  at  his  pri- 
mary visitation  there.  But  how  much  so- 
ever the  bishop  might  be  at  any  time  dis- 
j)osed  to  befriend  him,  he  gave  him  to  un- 
derstand that  he  was  perfectly  satisfied  with 
what  he  at  present  had,  then  not  quite  two 


16  LIFE    OF    THE     AUTHOK. 

Hundred  pounds  per  annum,  nor  ever  meam 
to  engage  in  any  second  charge. 

Not  many  years  after  his  coming  to  Win- 
ttingham,  Mr.  Adam  thought  proper  to 
change  his  state  of  hfe,  by  marrying  Susanna,, 
the  eldest  daughter  of  the  Rev.  Mr.  Cooke, 
vicar  of  the  neighbouring  parish  of  Roxby, 
by  whom  he  had  one  only  daughter,  who 
died  in  her  infancy ;  and,  after  having  lived 
together  with  much  comfort  during  thirty 
years  or  more,  in  the  year  1760,  he  was 
called  upon  to  resign  this  dearest  earthly  • 
treasure  into  his  hands  from  whom  he  had 
received  her.  How  greatly  he  was  affected 
by  this  loss,  and  the  truly  Christian  manner 
in  which  he  bore  it,  will  be  best  shewn  by 
a  meditation*  on  the  subject,  found  amongst 
his  papers,  in  his  own  hand- writing,  after  his 
decease. 

There  is  nothing  in  our  Author's  History, 
after  this  period,  which  calls  for  particular 
notice.  An  uninteresting  sameness  of  e- 
vents  must  almost  necessarily  attend  a  life 
passed  in  the  obscure  shade  of  country  re- 
tirement. We  shall  therefore  dwell  upon 
those  parts  of  his  character  as  a  minister 
and  a  Christian,  w^hich  may  furnish  some 
considerations  not  unworthy  of  regard  and 
imitation. 

From  the  account  which  has  been  already 
given  of  Mr.  Adam's  faithful  attachment  to 
his  parish  at  Wintringham,  and  his  deter- 
*  See  No.  IV.  Appr ndix. 


LIFE     OF     THE     AUTHOR.  17 

mined  refusal  of  all  additional  preferment, 
it  is  natural  for  the  reader  to  suppose  that  he 
was  peculiarly  diligent  amongst  his  people, 
an  instant  in  season  and  out  of  season  for 
the  conversion  and  salvation  of  their  souls. 
But  this  does  not  by  any  means  appear  to 
have  been  the  case  at  that  time  :  for,  though 
he  ^^'as  very  exact  and  regular  in  the  dis- 
charge of  all  the  public  parts  of  his  office, 
and  his  sermons  had  even  then  a  zeal  and 
fervour  in  them  beyond  the  generality  ;  yet, 
as  he  himself  afterwards  observed  to  a  par- 
ticular friend,  *' neither  his  life  nor  his  doc- 
trine could  be  of  any  peculiar  use  to  them, 
for  he  lived  in  a  conformity  to  the  world, 
and  his  doctrine  was  contrary  to  the  cross  of 
Christ:'^ 

We  lind  in  his  private  reflections  (whicli 
are  here  republished)  a  remark  of  his  own, 
which  will  fully  s'now  his  judgement  of  the 
case  on  the  review  of  it  many  years  after- 
wards. 

*'  Intrusion  into  the  ministry  of  worldly 
ends,  and  absolute  unfitness  for  it ;  in  great 
ignorance  of  Christ ;  great  unconcern  for 
the  salvation  of  souls;  consequent  sloth  and 
remissness ;  squandering  a  large  income  in 
sensual  pleasure,  and  when  I  was  something 


*  Lest  this  exoression  should  appear  in  any  degree  ol)- 
scure  to  some  of  our  readers,  we  would  cbserve,  that  w-hht 
Mr.  Adam  meant  by  it,  was,  that  he  was  not  preacliing- 
Christ  crucified  as  the  four.dation  of" hope  for  pardon  and 
jtislilication  with  God,  but  mans  righteousncsh,  tijus  n-;:- 
king  the  cross  of  Christ  of  no  effect^ 

B    2 


i&  LIFE    OF    THE    AUTHOR. 

awakened,  doing  what  I  did  in  self-depen- 
dence and  seeking.     How  awful !" 

How  long  it  was  after  his  entrance  into 
the  ministry,  before  it  pleased  God  to  give 
him  a  clearer  insight  into  his  own  state,  and 
the  nature  of  his  calling,  we  cannot  exactly 
determine ;  though  it  seems  probable  that 
his  conscience  soon  began  to  be  not  fully 
satisfied.  All  that  ^^'e  can  gather  on  this 
head  with  certainty,  is,  that  he  received  his 
first  impressions  of  a  serious  kind  from  the 
writings  of  the  mystics,  particularly  from  the 
works  of  Mr.  Law,*  which  appears  to  be 
farther  confirmed  by  the  peculiar  intimacy 
which  he  is  well  known  to  have  had  for  ma- 
ny years,  in  the  middle  part  of  his  life,  v.'ith 
some  ministers  of  these  sentiments. 

In  this  state  he  continued  several  years, 
greatly  harrassed  in  his  mind  and  conscience; 
and  though  now  more  earnest  respecting 
both  his  own  soui  and  those  of  his  people, 
yet  a  stranger  to  real  peace,  and  full  of  con- 
tinual doubts  and  fears.  He  saw  indeed  the 
law  to  be  holy,  just,  and  good,  but  found, 

*  The  writings  of  Mr.  Law  seem  to  be  principally  usefuJ 
in  this  respect.  Tliey  are  adnnirably  calculated  to  awaken 
the  conscience,  and  beget  in  the  mind  of  the  reader  a  con- 
viction of  the  futility  of  nominal  profession,  and  mere  de- 
cency  of  conduct,  and  l)ave  in  them  such  a  strength  of 
easy  reasoning",  level  to  every  capacity,  r.s  almost  irresisti- 
bly wins  the  reader's  assent  to  the  necessity  of  vital  reli- 
gion. I  must  beg  leave,  therefore,  to  differ  from  those 
-who  would  utterly  discard  them,  and  to  assert,  that  we 
have  not  perhaps  in  the  language  a  more  masterly  perform- 
ance in  its  way,  or  a  book  better  calculated  to  promote  a 
concern  about  religion,  than  Mr.  LanxPs  serious  call  to  a  </?• 
»airt  and  Iwly  Life. 


LIFE    or     THE     AUTHOR.  1^ 

after  all  his  utmost  care  and  endeavour  to 
fulfil  it,  he  fell  so  short  of  its  demands,  and 
was  so  sin  fill  J  that  he  was  continually  un- 
der its  righteous  condemnation. 

It  was  not  till  about  the  year  1748  that 
his  mind  gained  any  effectual  relief.  While 
he  continued  a  disciple  of  Mr.  Law,  though 
growing  in  a  conviction  of  his  sinfulness, 
and  becoming  more  strict  and  serious,  yet 
still  he  could  gain  no  solid  peace  of  con- 
science. All  his  strictest  mortifications,  or 
multiplied  exact  perforrhance  of  duties, 
were  over- ruled  by  the  more  strict  law  of 
God,  whose  divine  spirituality  he  could  not 
attain  to  perfectly,  nor  save  himself  from  its 
just  condemnation.  In  this  situation,  there- 
fore, his  soul  was  in  great  distress ;  and  that 
which  served  to  heighten  it  the  more  was, 
that  he  saw  the  word  of  God,  instead  of 
giving  him  any  ground  of  comfort  against 
his  fears,  was,  on  the  contrary,  in  many 
places  fully  against  him.  Amongst  the  rest, 
the  epistle  to  the  Romans  was  particularly 
offensive  and  distressing  to  him  in  this  view. 
He  perceived  that  it  evidently  struck  at  and 
overthrew  the  very  foundation  of  his  hope, 
and  (as  he  then  supposed)  made  no  account 
of  a  life  of  superior  piety  and  godliness. 
As  he  was  at  this  time  ignorant  of  God's 
righteousness,  and  of  any  other  way  of  sal- 
vation than  by  the  merit  of  his  own  good- 
ness, the  levelling  strain  of  the  apostle  was 
in  a  very  high  degree  grating  to  his  self- 


20  LIfE    OF     THE    AUTHOP.-. 

righteous  pride.  He  could  not  bear  to  see 
those  that  were  esteemed  good  men  treated 
only  as  sinners,  and  all  their  best  right- 
eousness passed  by  as  of  no  account  to- 
wards their  justification.  Hence  he  was 
sensible  that  St.  Paul  taught  a  very  different 
doctrine  from  thut  which  he  held  and  preach- 
ed ;  and  that  they  were  directly  contrary  to 
each  other  in  the  important  article  of  mans 
justification  and  acceptance  in  the  sight  of 
God :  for  being  possessed  of  much  good 
sense  and  unfeigned  honesty  of  heart,  (a 
leading  feature  in  liis  character  all  thro' 
life)  and  being  truly  desirous  to  know,  and 
to  teach  his  people  the  real  truth  of  God's 
word,  he  would  not  suffer  his  conscience  to 
be  pacified  and  laid  asleep  with  the  too  com- 
mon way  of  persuading  himself  that  both  he 
and  the  apostle  meant,  in  reality,  the  same 
thing,  though  they  evidently  appeared  so 
opposite  ;  neither  could  he  bear  the  thou'ghts 
of  being  a  teacher  of  false  doctrine  to  tiie 
people  committed  to  his  charge,  and  that  in 
a  point  of  such  essential  consequence.  Like 
a  worthy  and  diligent  minister  of  God, 
therefore,  and  a  faithful  pastor  of  his  flock, 
he  was  determined  to  take  all  possible  pains 
to  inform  himself  clearly  on  the  subject :  to 
this  end  he  applied  himself,  with  all  his 
power,  to  every  probable  source  of  infor- 
mation. Hammond,  Whitby,  Grotius,  with 
other  of  the  most  eminent  commentators, 
were  consulted  witji  the  utmost  care  and  at- 


LIFE     OF     THE     AUTHOR.  21 

tention  ; — but  all  in  vain.  These  gave  him 
no  relief.*  He  found  they  understood  the 
case  no  better  than  himself,  and  was  amazed 
to  see  men  of  sense  and  tmderstanding  take 
pains  to  impose  upon  themselves  and  others, 
by  labouring  to  no  purpose,  with  much  ex- 
pense of  learning  and  argument,  to  recon- 
cile things  so  diametrically  opposite,  and  to 
unite  two  systems  which  it  is  the  professed 
design  and  intention  of  the  apostle  to  op- 
pose to  each  other,  and  to  show  their  ne- 
cessary and  irreconcileable  contradiction. 
Rom.  xi.  6. 

In  this  situation  of  things  he  went  on  for 
some  time,  determined  not  to  give  up  the 
point  without  obtaining  full  satisfaction, 
though  to  all  appearance  no  nearer  than 
when  he  first  began,  and  even  perplexed 
more  and  more.  He  could  not  suppose  in- 
^leed  that  St.  Paul  could  be  wrong,  being 
persuaded  of  ihe  divine  inspiration  which 
attended  his  writings,  or  that  things  which 

*  Fiom  much  experience  and  observation,  it  was  the 
advice  of  Mr.  Adam,  I o  young  divines  especially,  not  to 
be  too  ibrward  in  taking  their  sense  of  the  scripiures  from 
commentators.  And  we  will  venture  to  assert  the  justice 
of  the  caution. — If  it  be  asked,  where  then  cin  we  go  in 
cases  of  difficulty  ?  It  is  answered— Where  ^fr.  Adam 
went,  i.  e.  ro  God  in  prayer  ;  comparing  one  part  of  tlie 
word  ot  God  with  aiiother,  and  humbly  looking  to  A/jtj  ibv 
his  teaching  and  direction.  Let  this  be  duly  tried,  and 
we  doubt  not  its  sticcess  will  prove  the  soundness  of  the 
observation.  A  clear  insiglit  will  liien  be  often  given  into 
the  true  sense  by  such  a  sa'.isfactory  solution  as  no  com- 
ment can  afVord,  and  our  faith  stand  not  in  the  wisdom  of 
man,  but  in  the  power  ot"  God.  Psalaa  cxix.  I8.*5ohn^^ 
■i<i5  jamcs  5.  5. 


22  LIFE     OF     THE     AUTMOK. 

he  had  written  were  indeed  uninteliiglblc, 
much  less  that  he  would  really  inculcate  or 
encourage  licentiousness  of  life.  Like  a 
truly  sensible  man  he  began  to  suspect  that 
the  fault  must  be  in  himself,  and  in  the  sys- 
tem which  he  had  adopted,  and  tliat  he  had 
not  properly  considered  the  apostle's  doc- 
trine with  all  its  connexions  and  relations  : 
leaving  therefore  the  bewildering  guidance 
of  commentators  and  expositors,  he  betook 
him.self  to  the  fountain  of  all  knowledge,  be- 
seeching God  and  himself  to  teach  and  di- 
rect him.^ 

One  morning  in  his   study,  being  much 
distressed  on  the  subject,  he  fell  down  upon 


*  While  our  autlior's  mind  \va«  thus  affected,  many  of 
his  friends  and  acquaintance  feared  lest  he  was  going  out 
of  his  senses,  through  tno  g-reat  study  and  cave  about  re- 
ligion — This  is  nothing  uncommon.  The  little  attention 
which  most  people  give  to  their  souls,  and  the  sliglit  views 
Tvhlcli  they  have  of  the  evil  of  sin,  together  with  their  la- 
mentable ignorance  of  tlie  great  truth's  of  God's  word, 
malce  them  form  that  suspicion  of  all  who  begin  seriously 
to  consider  the  infinite  importance  of  these  things,  and  to 
feel  tiicir  weight ,  wheieas  it  is  only  the  just  and  natural 
effect  of  a  right  conviction  of  sin.  What  should  call  for 
our  distressing  grief,  if  sin  against  God  does  not  ?  Or 
what  shoul.'l  engage  all  our  anxiety  equally  with  a  concern 
liovv  we  may  obtain  pardon,  and  rf?cover  ihe  divine  favour  ? 
t)ur  author  was  lost  !\ere,  Tlie  means  v/hich  he  had  tried 
were  ineffectual.  His  own  soul  and  his  people's  were  at 
stake  ;  and  till  this  great  difficulty  was  solved,  it  is  no 
wonder  that  his  mind  could  find  no  rest.  Whoever  con- 
sults the  fci'iptures  will  find  that  there  is  nothing  new  in 
sucii  circunnstances.  Psalms  vi.  xxxii.  Ixxvii,  cxxx.  with 
many  other  parts,  will  show  a  siaiilar  sitnation  of  ihings^ 
in  the  minds  of  the  true  servants  of  God  in  those  times, 
nor  has  it  been  otherwise  in  any  age  of  the  church  ;  and 
we  mal^  venture^  to  assert  that  t/vs  madvcss  (if  such  it  be 
called)  is  far  wiser  than  tl^c  wisdom  of  t':'s  world. 


LIFE     OF     THi:     AUTHOR.  23 

his  knees  before  God  in  prayer,  spread  his 
case  before  the  Divine  Majesty  and  Good- 
ness, implored  him  to  pity  his  distress,  and 
to  guide  him  by  his  Hohj  Spirit  into  the 
right  understanding  of  his  own  truth.  When 
he  arose  from  his  supplication,  he  took  the 
Greek  Testament  and  sat  himself  down  to 
read  the  six  first  chapters  of  the  Epistle  to 
the  Romans,  sincerely  desirous  to  be  taught 
of  God,  and  to  receive,  in  the  simplicity  of 
a  child,  the  word  of  his  revelation ;  when,  to 
his  unspeakable  comfort  and  astonishment, 
his  difficulties  vanished; — a  most  clear  and 
satisfactory  light  was  given  him  into  his 
great  subject : — he  saw  the  doctrine  of  jus- 
tification by  Jesus  Christ  alone,  through 
faith,  to  be  the  great  subject  of  the  gospel — 
the  highest  display  of  the  divine  perfec- 
tions : — the  happiest  relief  for  his  burdened 
conscience  ; — and  the  most  powerful  prin- 
ciple of  all  constant  and  unfeigned  holiness 
of  heart  and  life.  He  was  rejoiced  exc<^ed- 
ingly  ;  found  peace  and  comfort  spring  up 
in  kis  mind ;  his  conscience  was  purged 
from  guilt  through  the  atoning  blood  of 
Christ,  and  his  heart  set  at  liberty  to  run  the 
way  of  God's  commandments  without  fear, 
in  a  spirit  of  filial  love  and  holy  delight ;  and 
from  that  hour  he  began  to  preach  salvation 
through  faith  in  Jesus  Christ  alone,  to  man 
by  nature  and  practice  lost,. and  condemned 


24  LI1£    Oi     THL     AUTHOR. 

under  the  law,  and,  as  his  own  expression  is, 
.  ihvays  a  sinner.  ^ 

His  sermons,  though  before  animated  by 
an  honest  zeal,  were  no  longer  mere  lectures 
of  morality,  or  filled  only  with  legal  condem- 
nation. While  all  godliness  in  principle  and 
practice  was  duly  enforced,  the  enlivening 
display  of  that  glorious  Saviour,  whose  worth 
and  excellence  he  had  now  tasted,  and  who 
was  become  all  his  sah'atiou  and  all  his  d^ 
sire,  seasoned  every  discourse. 

Those  excellent  and  searching  lectures 
on  the  church  catechism,  which  having  met 
with  the  general  approbation  of  good  men, 
and  have  passed  dirough  sever?!  editions,  and 
which  discover,  in  so  eminent  a  manner,  the 
able  divine  and  the  experienced  Christian, 
were  the  early  fruit  of  this  alteration  in  his 
views  of  Christianity.  A  happy  evidence 
of  the  great  benefit  which  he  had  hereby  re- 
ceived, and  of  his  earnest  zeal  and  ability  to 
communicate  it  for  the  advantage  of  others. 

About  the  time  that  this  change  took 
place,  he  stumbled  (to  use  his  own  expres- 
sion in  the  case)  on  some  of  the  writings  of 
that  famous  champion  of  the  reformation, 

*  In  gfatilude  to  God  for  his  great  mercy  in  cpening"  hja 
eyes,  as  well  as  to  assist  such  of  his  f^lloT^  creatures  as 
miglit  be  in  his  case,  he  afterwards,  in  the  year  1771,  pub- 
lished a  paraphiase  of  the  eleven  first  chapters  of  the 
epistle  to  the  Romans,  (in  which  all  the  doctrinal  part  is 
contained)  where  the  reader  will  find  the  whole  scheme 
of  our  redemption  laid  open  in  a  most  clear  and  masterly 
manner,  with  many  excellent  improvements  and  observa- 

U<)C8. 


LIFE   or   THE   AUTHOR.  25 

^lartin  Lutlier.  If  he  had  seen  these  in  his 
former  state,  when  he  was  well  contented 
with  his  own  righteousness,  we  may  justly 
suppose  he  would  at  once  have  rejected  them 
with  the  utmost  disdain  and  abhorrence,  as 
the  very  quintessence  of  Antinomianism  ; 
and  however  he  might  reverence  St.  Paul,  as 
being  an  inspired  apostle,  would  have  made 
no  hesitation  to  have  spurned  them  from  him, 
as  contrary  to  the  gospel  of  Christ,  and  sub- 
versive of  all  true  godliness.  This  many, 
doubtless,  have  done  through  want  of  the 
same  divine  teaching  respecting  their  real 
state,  of  which  Mr.  Adam  was  now  happily 
become  the  subject.  But  his  mind  being- 
now  brought  dovvn,  and,  by  the  discipline  of 
the  law  convhicing  him  deeply  of  his  sinful- 
ness, even  in  his  best  state,  he  was  so  far 
from  being  offended  at  the  boldness  of  ex- 
pression^' and  freedom  of  sentiment  which 

*  It  will  rea;'.ily  be  allowed,  that  there  are  in  the  wri- 
tings of  M.irlin  I^ullier  some  e.xpressiors,  wliicfi  seem  to 
savoui*  of  Antinomianism,  and  from  whic'i  imputalicm  it 
woulcl  be  very  difficuit  to  defend  them  ag-ainst  a  critical 
scrutiny  : — but  that  ihey  never  meant  in  tliat  light  is  evi- 
dent, not  only  from  their  admitlingof  a  very  different  sense 
■when  candidly  considered  w;tb  their  context,  but  from  Lu- 
ther's writiti^s  against  the  An -.baptists  of  his  times  on  tliis 
very  account. 

The  ^"-enius  and  temper  of  the  writer  must  be  consider- 
ed, as  well  as  the  age  in  which  he  liv'jd,  and  the  funda- 
mental errors  which  he  combated.  He  was  a  plain  blunt 
man,  and.  had  an  aversion  to  tl:Ose  s'  fteniiigs  vi'hich  are  so 
fashianablo  in  the  present  day,  and  thought  tiiey  v/ouid  in- 
jure the  force  of  what  he  said,  and  make  it  less  pointed  a- 
^ainst  those  errors  which  he  had  it  in  his  heart  to  demolish. 
And  akhough  such  bold  strokes  may  give  offence  to  those 
thflt  feel   nothing  of  his  real  want  of  a  Saviour  j  yet  they 

C 


26  LIFE   OF  THE   AUTHOR. 

he  there  met  with,  that  he  perceived  them  to 
be  the  very  thing  which  his  soul  wanted,  and 
rhe  doctrine  of  St.  Paul,  and  that  hov.-ever 
many  may  effect  to  admire  the  one  who  yet 
at  the  same  time  reject  and  make  light  of  the 
other,  they  must,  in  reality,  stand  or  fall  to- 
gether ;  since  they  both  speak  one  aiul  the 
same  thing,  and  all  the  objections  which  are 
prudentially  brought  against  the  reformer,  lie 
equally,  in  all  their  force,  against  the  inspired 
apostle  also,  and  against  the  doctrine  which 
he  so  strenuously  inculcates. 

This  celebrated  writer,  therefore,  was  al- 
ways his  peculiar  favorite,  and  often  would 
he,  with  much  thankfulness  to  God,  and 
gratitude  of  heart,  acknowledge  to  his  friends 
the  singular  help  which  he  found  from  his 
writings,  particularly  from  his  excellent  com- 
ment on  the  epistle  to  the  Galatians,  highly 
recommending  it  to  their  serious  perusal,  for 
its  admirable  use  and  truly  evangelical  doc- 
trine.* 

that  know  the  urgency  of  their  case,  like  Mr.  Adam,  will 
ftncl  them  the  only  remedy  that  can  reach  their  disorder. — 
And  while  the  cold  enervated  exactness  of  tiie  wise  and 
prudent  affords  then"  no  rehef,  this  will  be  a  balm  to  their 
wounded  consciences,  and  the  richest  cordial  to  their  faint- 
ing souls.  And  may  we  not  add  that  the  divine  blessing 
which  has  in  all  ages  attended  Luther's  works,  is  no  incon- 
siderable argument  in  favor  of  their  truth  and  soundness  ? 

*  From  the  deficiency  of  our  sources  of  information  re- 
specting- Mr.  Adim.  in  this  part  of  his  life,  it  is  very  diffi- 
cult to  knowhov.'to  arrange  the  two  last-mentioned  circum- 
stances. Of  the  facts  themselves  we  are  certain,  but  can- 
not positively  affirm  t'  at  we  relate  them  in  their  exact  or- 
der as  to  time,  nor  indeed  is  it  very  material. 


LIVE   or    THE   AUTHOR.  27 

In  this  bicsbed  and  happy  faith  of  the  gos^ 
pel  lie  went  on  from  this  time  to  the  very  end 
of  his  days,  growin.^  in  grace,  and  in  the 
knowledge-,  of  hisj  Lord  and  Saviour  Jesus 
Christ,  and  adorning  the  doctrine  of  God  his 
Saviour,  in  all  things,  by  his  truly  Christian 
life  and  conversation  :  nor  did  increasing 
years,  experience,  and  reading,  give  him  any 
ground  to  alter  the  opinion  which  he  had 
now  espoused,  or  to  d(^part  from  it  in  any 
degree  ;  but,  on  the  contrary,  he  was  daily 
confu'mcd  mere  and  more  both  in  the  truth 
and  in  the  necessity  of  these  doctrines,  while 
he  found  them,  in  sickness  and  in  health,  a 
sovereign  cordial  to  his  heart,  and  the  alone, 
but  all-sufficient  support  of  his  soul.  This 
testimony  he  fully  bore  to  them  in  his  last 
illness,  frequently  repeating  to  his  friendu 
around  \\\xx\j  I  find  nrj  fouudatioji  able  to 
bear  vie. 

His  departure  was  full  of  that  serenity  and 
peace  which  arise  from  a  true  acquaintance 
with  Christ  and  his  salvation.  His  body, 
worn  out  with  the  repeated  attacks  of  his 
disorder,  and  wilh  increasing  years  and  in- 
fn^mity,  gradually  sunk  into  Xho,  arms  of 
death,  vv-hilc  his  soul  v/inged  its  happy  flight 
into  the  bosom  of  that  blessed  Redeemer, 
who  had  long  been  his  portion  and  his  ali. 

On  the  31st  day  of  March,  1784,  and  in 
tlie  84th  year  of  his  age,  he  departed  without 
u  groan,  and  sweetly  fell  asleep  in  Jesus. 

Thus  lived  and  died  diis  eminent  servant 


2S  LIFE    or    THE   AUTilOR- 

of  Jesus  Christ,  full  of  days  and  full  of  grace  ; 
gathered  as  a  shock  of  corn  in  its  season  in- 
to the  garner  of  his  heavenly  Master.  May 
we  have  grace  to  follow  his  good  example, 
and  may  the  Holy  Spirit  lead  us  on  by  the 
same  way,  to  the  same  rest  ^^'hich  rcmaineth 
for  the  people  of  God. 

His  character,  as  a  scholar,  was  very  re- 
spectable. He  had  learning  without  osten- 
lation,  and  to  a  good  acquaintance  with  the 
Greek  and  Latin  classics,  joined  a  conside- 
rable knowledge  of  the  Hebrew  and  the  wri- 
tings of  the  Fathers.  But,  tliough  a  man  of 
taste,  and  well  able  to  distinguish  liimself  in 
the  circle  of  letters,  he  made  it  a  point  of 
conscience  to  lav  aside  the  scliolar  when  he 
addressed  his  people,  and  studied  to  accom- 
modate himself  to  the  capacity  of  the  mean- 
est of  his  hearers,  that  none  might  be  uned- 
ified. 

His  views  of  the  ministry  were  serious  and 
honorable.  We  have  already  seen  how  far 
he  was  from  looking  upon  it  as  a  profession, 
of  ad\'antagc,  in  the  answers  which  he  gave 
to  his  uncle,  and  to  the  Bishop  of  Lincohi. 
He  could  not  bear  to  see  or  to  hear  of  the 
prostitution  of  the  sacred  character  to  such 
low  and  unworthy  ends.  A  minister  of  Je- 
sus Christ  appeared  to  him  a  person  devoted 
to  the  service  of  God  and  the  souls  of  men, 
and  therefore,  not  at  liberty  to  live  after  his 
own  will,  and  spend  his  income  as  he  would 
that  of  9n  estate  ;  but,  as  this  is  appropriated 


LlIE  OF   THE   AUTHOR.  29 

to  him  out  of  the  substance  of  the  people  for 
the  labor  of  their  souls,  he  is  in  all  duty  and 
conscience  bound  to  reside  amongst  them, 
to  lay  himself  out  for  their  good,  and  attend 
to  their  benefit  and  instruction.  **  Meditate 
upon  these  things — give  tliyself  wholly  to 
them,"  was  his  standing  motto  for  a  minister 
of  the  gospel  of  Christ. 

His  discourses,  which  have  been  already 
published,*'  sufficiently  show  his  ability  as  a 
divine,  and  the  faithful  manner  in  which  he 
discharged  his  great  office  amongst  his  peo- 
j)le  :  they  are  full  of  weighty  matter,  and  are 
most  honest  and  direct  addresses  to  the  lieart 
and  conscience.  The  heart,  indeed,  was 
ever  his  peculiar  study.  Being  deeply  ac- 
quainted with  its  exceeding  deceitfulness  and 
evil,  his  attention  was  always  particularly  di- 
rected here.  Hence  it  was  the  great  object 
of  his  ministry  to  undeceive  his  fellow- crea- 
tures respecting  their  own  imagined  right- 
eousness, to  detect  them  to  themselves,  to 
strip  them  of  their  vain  pretences,  and  to 
bring  them  in  guilty  before  God  and  their 
own  consciences.  For  he  well  knew,  that 
till  this  is  done,  Christ  and  his  salvation  are 
of  little  or  no  value.  "  They  that  are  v.hole 
need  not  a  physician,  but  they  that  are  sick.'' 

After  the  example  of  his  divine  Master,  it 
was  his  constant  endeavor  to  establish  true 

*  Mr.  Adam  published  a  volume  of  sermons  in  1781,  be- 
sides some  single  discourses  preached  on  different  occa- 
sions. 

c  2 


So  LIFE    OF    IKE  AVlKOK. 

humility  as  the  ground-'work  of  Christ's  re- 
iigion.  Not  that  affected  resemblance  of  it, 
which  is  often  put  on  to  please  the  world, 
and  leaves  the  heart,  all  the  time,  unhumbled 
and  only  more  pleased  with  itself,  because 
of  this  its  supposed  excellence  ;  but  that 
true  lowliness  of  soul,  which  is  founded  on  a 
deep  sense  of  its  sinfulness,  and  exceeding 
un  worthiness  before  God.  Hi  is  was  the 
humility  which  he  labored  after  for  himself 
and  others  ;  a  humility  proceeding  from  a 
divine  principle,  and  influencing  the  whole 
man.  He  pitied  the  high  and  inconsiderate 
profession  of  many  who  love  to  put  them- 
selves forward,  and  to  be  looked  upon  as 
somebody  in  the  religious  world,  and  esteem- 
ed the  complaints  and  self- accusations  of  a 
broken  and  contrite  heart,  a  far  better  evi- 
dence of  a  Christian  state  than  the  loudest 
pretensions  of  the  bold  and  self-confident. 

The  practical  parts  of  Christianity  had 
ever  his  most  sacred  attention  and  regard, 
and  were  strongly  enforced  as  the  necessary 
and  inseparable  consequence  of  true  saving 
faith  :  for  though  no  man  ever  gloried  more 
in  the  cross  of  Christ,  or  was  more  full  and 
clear  in  maintaining  the  doctrine  of  Chris  fs 
blood  and  righteousness  as  the  only  justifi- 
cation and  hope  of  the  soul,  yet  did  he  ever 
in  the  strongest  terms  inculcate  that  they 
who  have  believed  in  God  should  be  careful 
to  maintain  good  works.-*  A  strict  and  con^ 

*  See  Letter  No.  II,  Appendix. 


LIFE    OF   THE    AUTHOR.  31 

scientious  adherence  to  integrity  and  up- 
rightness in  all  our  dealings,  and  to  trutli  and 
sincerity  In  our  words,  wixs  ci  matter  of  high 
consequence  in  his  estimation.  Hence  he 
"ntertained  a  attv  unfavourable  Oj^nion  of 
lie  religion  of  those  who  could  sufler  them- 
selves to  deal  in  smuggled  or  prohibited 
L-!:oods  ;  to  neglect  the  duties  of  their  station 
:tnd  calling;  to  gratify  their  pride,  at  the 
expense  of  common  honest}*,  by  living  a^ 
hove  their  income  ;  or  to  indulge  in  need-- 
1(  ss  expences,  to  the  injury  of  their  fami- 
lies, and  of  their  ability  to  do  good  in  acts 
of  charit}'  and  bene\olence. 

The  religious  government  of  the  tongue 
was  likewise  a  subject  on  which  he  insisted 
very  strongly,  I  mean  as  to  its  regulation 
respecting  the  private  concerns  and  charac- 
ter of  our  neighbour.  Nothing  seemed  to 
hurt  him  more  than  to  hear  any  one  take 
pleasure  in  speaking  ill  of  others,  or  retail 
slanderous  reports  to  their  disadvantage  ;  and 
he  would  frequently  stop  them  abruptly,  by 
observing  to  them,  *' that  the  roots  of  the 
tongue  lie  very  deep;"  or,  with  that  re- 
mark, ''  I  seldom  see  a  fault  in  anotlier  but 
I  look  for  two  in  myself,  and  they  gene- 
rally are  not  far  to  seek," 

In  the  distribution  of  his  time,  and  the 
regulation  of  his  family,  he  observed  the 
most  exact  order  and  regularity  ;  not  merely 
on  a  principle  of  prudence  and  the  better 
conducting  of  his  business,  but  through  a 


jj  LIFE    or    THE    AUTHOR. 

religious  sense  of  the  importance  of  his*time 
and  substance,  as  talents  received  from  God, 
and  of  which  he  was  sensible  he  must  gi^  c 
an  account. 

His  dress,  furniture,  and  mode  of  living, 
exhibited  a  model  of  the  most  primitive 
simplicity,  so  that  in  visiting  him,  you  might 
imagine  yourself  a  guest  with  one  of  the 
ancient  Others  rather  than  with  a  divine  of 
^the  eighteenth  century  :  nor  let  any  suppose 
that  this  proceeded  from  covetousness,  or 
a  base  love  of  money  ;  it  arose  from  a  con- 
viction of  the  exceeding  evil  of  the  waste 
of  his  talent,  a  disapprobation  of  the  sump 
tuous  manner  of  living  too  fashionable  a- 
mongst  the  clergy,  and  a  conscientious  care 
that  he  might  have  it  in  his  power  to  relieve 
the  wants  of  others. 

In  the  private  duties  of  the  closet  he  was 
diligent  and  unremitted.  These  he  coii- 
sidered,  not  only  as  a  discharge  of  duty,  but 
as  indispensably  necessary  for  the  life  and 
support  of  his  soul,  and  as  a  principle  means 
of  maintaining  intercourse  with  God,  and 
gaining  those  daily  supplies  of  divine  grace, 
which  he  stood  in  continual  need  of  as  a 
minister  and  as  a  Christian. 

His  catition  and  great  candour  respecting 
others,  were  also  very  remarkable,  and  high- 
ly worthy  of  imitation  ;  and  though  he  was 
firmly  established  in  the  Gospel-faith  of  sal- 
vation by  Jesus  Christ  alone ;  yet  was  he 
ever  ready  to  make  great  allowanees  for 


LIFE   OF   THE  AUTHOR.  33 

men's  dilFerent  views  of  things,  rand  distin- 
guished with  much  care  between  an  error  of 
the  head  and  one  of  the  heart. 

His  curate  one  day  asking  him  what  he 
thought  of  one  of  his  people,  whether  the 
person  was  a  real  Christian  or  not ;  he  seem- 
ed to  take  no  notice. — Some  days  afterwards 
he  called  him  aside,  and  said  to  him, — ^'  Sir, 
you  asked  me  the  other  day  what  I  thought 
of  the  state  of  A.  B.  and  would  probably  be 
surprised  that  I  gave  you  no  reply  ;  but 
it  was  not  through  inattention. — It  is  a  point 
which  requires  much  serious  consideration 
before  we  determine  on  the  state  of  any  per- 
son ;"  and  then  proceeded  to  give  his  senti- 
ments with  his  usual  candour. 

This  is  but  one  instance,  out  of  many, 
which  might  be  produced,  in  proof,  of  that 
Christian  deliberation  which  he  used  in  his 
determinations  in  general,  and  of  his  par- 
ticular and  close  attention  to  the  cardmal 
grace  of  1  Cor.  xiii.  with  which  few  were 
better  eicquainted  than  Mr.  Adam. 

The  same  grace  of  true  Christian  charity 
\vas  eminently  displayed  by  him  in  times  of 
provocation.  lie  was  naturally  of  a  very 
high  and  warm  spirit,  and  evidently  of  very 
quick  feelings  in  cases  of  this  nature.  But 
this  served  only  the  more  fully  to  display  the 
power  of  that  divine  grace  which  gave  him 
such  happy  victory  over  liis  passions,,  that 
his  meekness  and  humility  vt^ere  the  admira* 
tion  of  all  that  knew  him.  A  clersr vnian  wlio 


54  LIF£   OF  THE  AUTHOR. 

lived  in  his  family  above  six  years,  and  had 
the  opportiinily  o^  seeing  him  at  all  times, 
and  in  variety  of  circumstances,  writes  of 
him  thus  :  ''  I  don't  recollect  ever  to  have 
seen  his  temper  ruffled  above  once  or  twice 
in  all  the  time  that  I  lived  widi  him.  Wh.en 
r.nv  thing  happened  of  a  trying  or  provoking 
kind,  he'used  to  turn  upon  his  heel,  and  say 
nothing,  'till  he  had  Uiought  it  over,  and 
examined  whether  there  v/as  indeed  a  just 
cause  for  anger  or  not." 

But  this  conquest  of  himself  was  not  at- 
tained to  but  by  hard  conflicts,  and  in  the 
exercise  of  much  laboiu',  watchfulness,  and 
prayer.  He  was  forced  to  dispute  his  ground 
inch  by  inch,  and  would  often  say,  "  if  ever 
grace  was  graUed  on  a  crab-stock,  it  is  sure- 
ly in.  me." 

In  this  connexion  it  would  be  injustice  to 
omit  his  forgiveness  of  injuries.  That  which 
was  formerly  said  of  Archbishop  Cranmer, 
•'  Do  my  Lord  of  Canterbury  a  shrewd  turn 
and  you  make  him  your  friend  as  long  as 
you  live,"  miglit  v.'ith  the  greatest  truth  be 
applied  to  our  worthy  author.  And  often 
v/ould  be  requite  the  ingratitude  and  rude- 
ness of  an  ignorant  and  perverse  parishioner, 
by. taking  occasion  to  do  him  some  kind 
ofnce  as  soon  as  possible. 

But  among  all  the  graces  which  adorned 
his  Christian  profession,  his  patience  and 
resignation  under  the  aiBicting  hand  of  God, 
were  most  remarkable.     In   these  he  w<1s 


LIFE   or   THE   AUTHOR.  35 

jjcculiarly  eminent,  and  exceeded  by  few 
that  wc  -have  either  seen  or  read  of.  It 
pleased  God  to  aiilict  him,  for  many  years 
before  his  death,  with  a  disorder  of  a  \'ery 
peculiar  imd  trying  nature,  which,  through 
a  similarity  in  some  of  its  symptoms,  was, 
for  a  time,  apprehended  to  be  the  stone,  and 
the  reader  will  find  frequent  references  to  it, 
under  this  description  in  the  private  thoughts : 
but,  through  the  whole,  the  power  of  divine 
grace  shone  with  a  most  striking  splendour, 
while  nothing  but  meekness  and  submission 
were  to  be  seen  in  his  deportment,  and  ado- 
ration and  thankfulness  heard  from  his  lips. 

A  prayer  wliich  he  composed  and  made 
use  of,  on  these  occasions,  will  give  the 
reader  the  fullest  satisfiiction  of  the  truth  of 
this  remark.^ 

His  manner  was  rather  peculiar,  but  it 
■was  easy  to  perceive  it  to  be  the  result  of 
much  conscientious  thought.  He  spake 
little ;  but  what  he  said  was  full  of  that 
Aveight  and  gravity  which  bespoke  the  phi- 
losopher and  Christian.  Yet  this  his  taci- 
turnity, proceeding  also  from  great  natural 
reserve,  must  be  considered  as  one  of  his 
chief  defects,  and  had  its  unhappy  influence 
in  preventing  liis  greater  usefulness,  both 
amongst  his  people,  and  his  friends  in  gen- 
eral ;  and  he  himself  both  saAv,  and  often 
lamented  it  in  this  view. 

•  See  Appendix  No.  V, 


36  LIPE    OF    THE    AUTHOR. 

Upon  the  ^vhole — as  a  minister — he  was 
conscientious,  diligent,  and  regular ;  faith- 
fully attentive  to  his  ministry,  filiing  up  his 
office  with  great  integrity,  and  adoriiing  it 
by  a  suitable  life  and  conversation. 

As  a  Christian — he  was  humble,  serious, 
and  devout ;  a  sincere  follower  of  his  great 
Master;  sound  in  the  faith  and  hope  of  the 
gospel,  and  truly  exemplary  in  t  very  good 
word  and  work  :  an  affectionate  husband, 
steady  fritnd,  kind  neighbour,  and  in.julgent 
master :  and,  to  sum  all  in  the  words  of  the 
worthy  clergyman,  in  a  letter  before  refer- 
red to,  **  If  his  real  character  could  be  held 
forth,  it  w^ould  ^veli  deserve  an  attentive  re- 
view and  imitation.  And  though  it  may 
be  expected  that  some  may  think  light  of  it, 
and  others  sneer  at  it,  as  too  precise  and 
primitive,  I  doubt  not  he  will  one  day  ap- 
pear great,  and  be  numbered  among  the 
worthiest  who  will  shine  forth  as  the  sun  in 
the  kingdom  of  their  Father." 

JAMES  STILLINGFLEET. 

Hotham,  178-5. 


APPENDIX 


The  following  LETTERS  of  Mr.  Adam, 
written  at  different  times,  a?id  two  other 
papers  referred  to  in  the  foregoing  rela- 
tion, will  help  to  illustrate  this  short  sketch 
of  his  character. 

No.  I. 

TO    A    LADY    IN    CORNWALL. 

Nov.  19,   1756. 
Madam, 

PERMIT  me  to  cotigratulate  you  on  your 
happy  deliverance  from  the  religion  in  fash- 
ion ;  by  which  I  mean  a  creditable  profes- 
sion, widiout  that  knowledge  of  the  heart 
which  brings  us  hungering  and  thirsting  to 
Christ  for  the  relief  we  want,  and  which 
he  came  from  the  bosom  of  the  Father  to 
offer  us. 

That  such  a  profession  may  consist  with 
a  secret  deep-rooted  love  of  the  world,  and 
indulgence  to  almost  every  vanity  of  it,  wc 
have  thousands  of  w^itnessess,  who,  never 
suspecting  the  goodness  of  their  state,  can- 
not bear  to  have  it  called  in  question,  and 
almost  necessarily  dislike  reproach,  and  hate 
those  who  condemn  them,  by  turning  from 
their  ways  and  maxims.     This  is  one  of 

D 


38  APPENDIX. 

the  greatest  difficulties  in  the  ^vay  of  a 
thorough  conversion,  and  needs  all  the  au- 
thority of  that  dreadful  denunciation,  "who- 
soever shall  be  ashamed  of  me,  &;c."  to 
support  us  under  it.  I  pray  God  send  it 
with  all  its  weight  to  your  heart  and  mine, 
and  enable  us  to  make  a  steady  confession 
of  the  gospel  in  its  truth  and  purity,  as  op- 
posite to  our  natural  views,  tempers,  and 
aflections,  and  calling  us  to  an  experimental 
knowledge  of  God,  and  a  new  state  of  holy 
communion  with  him. 

How  delightful  a  thing  it  is  to  count,  and 
not  to  count  but  feel,  the  Christian's  gains — 
faith  and  fidelity ;  peace  with  God  through 
Jesus  Christ ;  a  renewed  will ;  increasing 
love  ;  and  hope  full  of  immortality  !  And 
how  short  is  the  time  of  our  suffering  !  if 
upon  the  whole  we  do  suffer  and  are  not 
richly  compensated,  even  here,  in  every 
condition  by  the  afore-mentioned  advanta- 
ges. Go  on,  Madam,  knowing  whom  you 
have  chosen,  and  let  neither  your  own  weak- 
ness, nor  the  frowns  of  the  world  terrify 
you.  Christ  will  have  his  grace  exalted,  in 
opposition  to  all  discouraging,  unbelieving 
thoughts  from  the  former,  and  a  faithful  ac- 
cqvr.ance  of  it,  and  establishment  in  it,  will 
make  you  victorious  over  the  latter. 

Never  to  ask  ourselves  what  our  great 
wai.t  is,  or  what  we  should  ask  of  God  if  we 
might  have  the  wish  of  our  hearts,  is  great 
blindness  and  stupidity;  an^  yet  it  is  the 


APPEiNDIX.  39 

case,  PiOt  only  of  the  grossly  irreligious,  but 
of  all  those  who  are  in  the  practice  of  aa  ex- 
ternal form  onbj, 

Tiie  avvakcnino'  of  the  soul  from  this  sleep 
of  nature  is  necessarily  the  first  step  toward 
a  recovery. 

To  know  that  we  want  remission  of  sin, 
and  strength  against  it ;  a  will  to  live  to  the 
glory  of  God,  and  mercy  to  save  in  our 
very  best  estate  ;  and  that  the  gospel  comes 
home  to  our  case  in  every  one  of  these 
points,  answers  all  our  wishes,  and  reveals 
our  wants  only  to  relieve  them,  is  illumina- 
tion  in  the  understanding. 

But  the  great  work  is  still  to  come,  w^hich 
is  the  spiritual  life  of  faith,  or  the  closing  of 
the  hearty  resolutely  and  fully,  with  this 
blessed  scheme  of  redemption. 

May  God  Almighty  support  and  bless 
you  in  the  benefit  of  this  redemption,  com- 
fort you  in  the  blood  of  Christ,  and  carr\- 
you  on  swiftly  in  the  way  of  holiness,  con- 
formity to  the  cross,  and  self-renunciation. 
As  Christ  hs^s  wrought  salvation  by  himself, 
and  gotten  the  victory  for  us  with  his  own 
right  hand,  he  must  have  the  whole  glory  of 
our  recovery.  But  though  he  wants  nothing 
of  ours  to  make  his  payment  full  weight, 
and  scorns  whatever  we  can  offer  him  by  way 
of  purchase,  he  expects  and  is  well  pleased 
with  the  free  tender  of  our  service  ;  and  all 
he  has  done  and  suffered  fails  of  its  end,  if 
it  does  not  make  us  a  willing  people. 


40  APPENDIX. 

You,  dear  lady,  love  the  Lord  Jesus  ia 
sincerity.  Love  him  more,,  that  *you  may 
be  still  more  happy  in  him,  and  taste  more 
of  his  love.  Make  communion  with  him, 
and  access  to  God  by  him,  the  delight  of 
your  soul,  and  the  great  end  you  live  for. 
Love  his  commands,  because  they  are  his, 
and  then  not  one  of  them  will  be  grievous. 
Love  his  friends  because  they  are  such  ; 
and  his  enemies,  to  wish  and  make  them  his 
friends. 

I  write  not  to  instruct  you,  who  are  much 
higher  in  the   divine   school  than   myself; 
nor  can  I  have  any  end  in  flattering  you,  as 
I  am  unknown.     But  my  desire  is  to  ani- 
mate you  to  ^ardour  and  perseverance  in  the 
p-lorious  race  ;  and  my  liope  is,  that  what- 
ever state  you  are  in,  you  will  set  no  value 
upon   present  attainments,    but   be   always 
pressing  on  to  still  greater  heights.     A  pro- 
gressive- state  is  always  a  hopeful  one,  be- 
cause it  is  both  sincere  and  self- condemn- 
ing ;  and  if  it  has  one  eye  upon  perfection, 
keeps   the  other  steadily  fixed   on   Christ. 
To  him,  your  Saviour,  gracious  helper,  and 
bountiful  re  warder,   I  commend  you,  and 
myself  to  your  prayers,  and  am,  from  afar 
country. 

Madam, 

Your's  in  Christian  sincerity, 
T.  ADAM, 


A??£NI)IX»  41 


No.  11. 

TO    THE    REV.    :ME.    BURNETT. 

June  27,  1760. 
Dear  Sir, 

I  A  M  letters  in  your  debt,  and  should 
certainly  have  wrote  before  now,  if  I  had 
not  expected  you  every  week.  My  wife 
too  has  been  desiring  it  v/ith  great  good 
will,  and  some  degree  of  impatience.  Alas  ! 
she  is  in  a  very  weak  condition,  and  I  fear 
sinking  under  the  infirmities  of  a  broken 
constitution.  God  be  gracious  to  her. — 
Help  us  with  your  prayers.  I  hope  she 
knows  her  refuge,  and  flies  to  it.  Nothing 
in  life  or  death  for  strong  consolation  like 
our  great  High  Priest,  and  his  atonement 
for  sinners.  It  is  very  mortifying  to  Nature 
to  be  saved  as  the  thief  upon  the  cross  was  ; 
but  there  is  no  other  way,  and  in  our  best 
estate  we  are  brands  plucked  out  of  the  fire. 
Settle  yourself  and  your  hearers  upon  this 
ground.  If  our  good  works  follow  us,  we 
are  beholden  to  our  faith  for  them,  and  to 
faith,  first  and  last,  for  our  whole  salvation. 
I  hear  you  are  labouring  hard  in  conjunc- 
tion with  Mr.  Venn,  to  whom  I  desire  my 
best  respects.  Go  on,  and  the  blessing  of 
God  go  along  with  you.  Keep  a  watchful 
eye  on  the  risings  of  pride.  It  will  beset 
you  on  all  occasions,  and  success  or  di§ap- 
D  2 


^  APPENDIX. 

pointment,  evil  report  and  goccl  report,   will 
;\dcl  fuel  to  it. 

I  have  received  a  dozen  franks  from  Lord 
D.  for  the  use  of  Mr.  Venn.  I  suppose  his 
work  goes  on.  Though  it  is  a  delicate 
affair,  his  light  and  spirit  will  carry  him 
through.  The  whole  dutt/  of  man  is  in 
possession  of  the  general  esteem,  and  in 
many  hands ;  but  for  that  very  reason  the 
hisufficiency  of  it,  as  not  answering  the 
title,  should  be  laid  open.  To  do  justice  to 
it,  it  is  perhaps  the  compietest  system  of 
Christian  ethics  we  have.  I  never  read  a 
section  of  it  without  being  convinced  by  it 
of  sin  ;  and  in  that  view,  as  well  as  a  di- 
rectory to  those  who  are  aiming  at  perfec- 
tion under  Christ,  it  is  of  great  use,  and 
cannot  be  too  much  commended.  The  a- 
pology  commonly  made  for  its  defect,  in 
not  laying  the  foundation  of  Christian  doc- 
trine, is,  that  it  was  wrote  at  a  time  ^vhen 
faith  was  disgraced  by  practice.  Ever  since,, 
things  have  been  wheeling  about  to  the 
other  extreme ;  and  there  has  long  been  a 
necessity  of  insisting  on  the  glorious  pecu- 
liarities of  the  gospel,  and  reminding  men 
that  there  is  no  possibility  of  being  in  the 
way  of  duty  without  the  love  of  God  ; 
which  can  never  take  place  in  the  heart  with- 
out a  sense  of  redeeming  mercy.  Moral  ^ 
tvriting  and  preaching  only^  is  destructive  of 
morality,  as  it  concerns  the  inward  man, 
and  has  a  fatal  tende  ncy  to  make  persons. 


APPENDIX.  43 

even  of  ihe  best  natural  tempers,  fly  to  an 
outward  decency  of  behaviour,  and  lay  the 
weight  of  their  salvation  upon  it,  instead  of 
faith  in  the  pardoning  love  of  God,  humb- 
ling the  soul,  and  productive  of  real  holiness. 
Mr.  Venn's  performance,  I  imagine  vviil,  in 
the  main,  be  a  working  upon  this  plan  ;  and 
I  hope  he  will  convince  us  of  the  necessity 
and  great  eflicacy  of  gospel  principles,  in 
order  to  our  acceptable  obedience  ;  and,  that 
what  is  100  generally  thought  the  whole  du- 
ty of  man,  is  neither  the  whole  nor  the  bet- 
ter half  of  itj  but  self-deeeit,  and  a  poor 
substitute  for  them. 

I  cannot  fmd  Rivington's  letter  to  Mr, 
Venn,  but  suppose  it  is  of  no  great  conse- 
(sjuence.  I  hoped  I  should  have  delivered 
Mr.  Walker's  Helps,  &:c.  into  your  own 
liands,  but,  if  you  do  not  come  shortly,  will 
send  it,  if  you  desire  it.  The  archdeacon, 
who  will  be  glad  to  see  you,  told  me  lately 
he'had  wrote  for  a  number  of  the  "  Ordina- 
tion Question,",  but  could  not  get  them. 
Pray  tell  me  whether  and  how  they  are  to  be 
had.  What  is  become  of  the  man  of  Tru- 
ro ?  I  have  not  heard  from  him  for  many 
months,  though  my  last  letter  to  him  was  of 
an  interesting  nature. 

I  am  obliged  to  you  and  Mr.  Venn  for 
his  Sabbath  sermon,  and  heartily  Wish  it  may 
have  an  effect  far  and  near ;  but  there  were 
some  leaves  wanting.  It  is  very  much  to 
be  lamented  that  njpn  of  learning  and  piety 


44  APPENDIX. 

should  ever  have  struck  in  with  the  corrup- 
tion of  mankind,  as  they  once  did  in  this 
nation,  to  weaken  the  obHgation  of  a  com- 
mand, which  is  not  only  of  a  moral  nature, 
as  a  guard  and  security  to  all  the  rest,  but 
more  especially  sacred  for  its  spiritual  im- 
port, as  the  soul's  call  from  earth  to  heaven. 
Certainly  more  was  intended  by  it  than  only 
to  take  the  yoke  of  servile  labour  from  ofi 
our  necks  ;  and  the  man  has  no  more  bene- 
fit from  it  than  his  beast,  who  sees  nothing 
else  in  it  but  a  liberty  to  skip  in  his  pasture. 
I  trust  you  are  always  in  the  right  school, 
and  know  that  your  fall  and  fever  were  the 
lessons  of  the  day :  perhaps,  you  find  too 
by  experience  that  knowledge  and  strength 
are  gained  in  the  school  of  affliction.  I  do, 
for  domestic  trouble  presses  hard  upon  me. 
What  is  the  use  of  this  but  to  humble  us  in 
the  dust,  to  ground  us  in  the  sense  of  our 
weakness,  and  thereby  hinder  us  from  think- 
ing a  lie  of  ourselves  ;  to  make  us  call  louder 
and  keep  us  close  to  our  remedy  ?  Dear 
sir,  God  bless  }  ou.  Come  when  you  can ; 
it  is  but  a  day's  journey,  and  you  will  be 
heartily  welcome  to 

Your  affectionate  brother, 

THO.  ADAM. 


APPENDIX.  4S 

No.  III. 

TO    THE    SAME. 

Nov.  4,  1760, 
DfiAR  Sir, 

Perhaps  you  will  wonder  when  I  tell 
you  I  am  not  surprised  to  hear  what  has 
happened  to  H.  Wherever  the  gospel  is 
preached  there  will  be  mistakes  even  among 
the  sincere  ;  and  opposers  will  catch  at  any 
shadow,  and  invent  falsehoods,  to  keep  off 
conviction,  and  harden  themselves  in  the 
worst  of  errors.  *'  I  an  advocate  for  the 
merit  of  good  works!"  I  abhor  the  very 
sound  of  the  words  from  my  heart,  and  can- 
not imagine  what  there  was  in  my  sermons 
to  ground  such  a  misapprehension  upon.  I 
thank  God  I  have  long  been  established  in 
the  belief  of  the  eleventh  article  of  our 
church,  not  being  able  to  find  comfort  or 
sure  footing  any  where  else ;  and  would  ask 
those  miserable  mistakers  of  the  gospel,  who 
are  for  laying  any  other  foundation,  whether 
they  dare  say  in  cool  blood  that  what  they 
think  the  best  actions  of  their  lives,  o;v 
the  choicest  grace  of  their  souls,  will  bear 
to  be  tried  in  God's  balance ;  and  if  not, 
what  will  they  do  with  all  tlie  rest  ?  There 
is  no  trifling  here  ;  the  soul  is  lost  by  sin, 
and  how  it  can  be  recovered  by  actions 
which  have  a  mixture  of  sin  in  them,  as 
the  best  have,  is  not  to  be  conceived.     The 


46  APPENorx. 

consequence  is  plain  :  salvation  is  a  gift 
from  first  to  last,  III  together  free  and  iiu.ie- 
served ;  and  the  man  was  never  humbled, 
never  considered  what  a  fiery  trial  he  ht.s 
to  go  through,  who  can  think  of  challenging 
it  as  a  debt,  in  whole  or  in  part.  I  am  not 
vindicating  myself  to  you  and  Mr.  V.  on 
this  point,  which  I  suppose  to  be  quite 
needless ;  but  give  you  leave  to  mention 
what  I  have  said,. wherever  you  think  it  may* 
be  necessary,  and  have  pricked  my  finger, 
as  the  poor  boy  Leaf  did ,  to  sign  it. 

See  Fox,  vol.  III.  p.  306. 
It  is  true,  in  all  my  discourses  I  endea- 
vour as  much  as  possible  to  take  in  the  whole 
scheme — repentance,  faith,  holiness;  and  if 
insisting  on  the  last,  in  its  due  connex- 
ion, and  for  right  ends,  is  preaching  up 
w^orks,  I  cannot  help  it.  Wo  be  to  those 
who  separate  what  God  has  joined ;  for 
though  faith  alone  saves  us,  and  not  accor- 
ding to  the  common  gloss,  if  it  w^orks  by 
love  ;  yet  I  contend  that  fiiith  is  not  fiiith,  if 
it  docs  not  work  by  love,  keep  the  com- 
mandments, and  make  us  nev/  creatures. 
My  dear  Mr.  V.  will  be  upon  his  guard, 
and  watch  zealously  over  such  of  his  con- 
verts as  would  make  gospel  grace  a  pretence 
for  sloth,  or  low  attainments,  and,  by  not 
building  them.selves  up  in  their  most  holy 
faith,  give  occasion  to  the  adversaries  of  the 
truth  to  speak  reproachfully  of  it;  and  I 
say  farther  to  him  fear  not :  proceed  quietly 


/ 


APPENDIX.  47 

Slid  Steadily  in  dependence  on  the  arm  of  the 
Lord.  Let  him  tell  his  flock  not  to  give 
heed  to  any  other  gospel,  by  whomsoever 
preached:  if  he  expects  to  have  things  go 
on  smoothly,  he  is  sadly  out  in  his  reck- 
oning :  it  is  a  poor  artifice  of  the  father  of 
lies  to  set  me  in  opposition  to  him ;  but 
this  calumny,  if  despised,  will  die  avv^ay  of 
itself. 

Those  who  are  influenced  by  his  preach- 
ing, and  truly  awakened,  will  soon  discover 
what  a  wretched  condition  they  are  in,  with 
respect  to  works;  the  rest  must  fret  and 
speak  all  manner  of  evil,  and  prop  them- 
selves as  well  as  they  can  with  their  ovvii  do- 
ings. It  is  something  remarkable,  that 
commonly  those  who  have  the  fewest  good 
works,  and  are  evidently  not  in  a  state  of 
careful  walking  and  working,  should  build 
most  upon  them.  Ask  them  what  they 
mean  by  it,  and  you  will'  find  it  is  little  more 
than  that  they  do  not  pick  pockets,  and 
knock  dow^n  every  one  they  meet. 

I  desire  my  love  to  Mr.  and  Mrs.  V.  to 
whom  I  write  this  as  well  as  to  you,  and  am 
your  and  their  affectionate 

THO.  ADAM. 


48    .  AFPENDIX. 

No.  IV. 
ON  THE  DEATH  OF  MY  WIFE, 

Mij  20,   1760. 

If  I  have  true  charity,  I  need  never  want 
ii  wife.  My  parish,  my  family,  my  rela- 
tions, my  friends,  every  soul  will  be  the  ob- 
ject of  my  conjugal  tenderness,  and  the  ex- 
ercises of  it,  from  a  root  of  love  and  obe- 
dience to  my  Saviour^  a  never-failing  source 
of  the  purest  delight. 

I  find  I  have  settled  that  love  upon  One 
which  is  due  to  All.  This  is  a  painful 
stroke  ;  but  I  am  sensible  that  it  is  in  order 
to  another,  and  a  more  painiul  one  ;  and 
may  my  God  enable  me  to  submit  to  it, 
and  make  it  effectual  to  his  own  blessed 
end.  Now  is  the  time  for  a  total  separation 
from  the  world  and  the  flesh,  by  the  sharp 
knife  of  circumcision.  Now  God  calls  me 
to  a  full  choice  of  him.  Now  Christ  says 
to  me,  Wilt  thmi  be  made  whole  ?  Now  the 
Spirit  stands  ready  with  his  purifying  fire 
to  do  his  office  in  me.  Holy  and  eternal 
Trinity.     Amen, 

O  my  soul,  thy  lawful  comforts  have  been 
a  snare  to  thee,  and  thou  hast  well  nigh 
ruined  thyself  by  creature-dependence. — 
Know  thy  support. — Know  it  is  thy  God. — 
Know  how  wretchedly  thou  hast  been  de- 
ceived, and  turn  to  him  that  smiteth  thee. 


APP£NDI>1.  4.^ 

0  Lord,  thou  hast  struck  me  to  the 
ground,  and  what  wouldest  thou  have  me 
to  do  ?  I  know  :  speak  it  evidendy  to  my 
heart.  If  my  own  rebellious  will  does  not 
oppose  thy  gracious  design,  I  know  I  shall 
not  want  illumination  and  help. 

1  see  plainly  I  am  come  to  the  turning 
point.  From  this  day  forward,  a  life  of 
faith  or  sensuality  ; — of  heavenly  affections 
or  prevailing  love  of  earthly  things  ; — of 
slavery  or  freedom  ; — of  self-pleasing  or  en- 
tire devotedness  to  God. 

One  chain  may  bind  us  as  fast  to  the 
world  as  a  thousand.  I  have  seemed  to  my- 
self to  be  above  it  in  many  respects,  but 
am  sadly  convinced  it  has  all  along  had 
possession  of  me,  and  that  my  love  of  it, 
though  less  discernable,  was  perhaps  more 
strong  through  centring  in  one  object.  Oh, 
that  I  might  be  buried  in  the  same  grave  with 
her ;  and  that,  henceforth,  I  had  nothing  to 
do  in  the  world  but  to  live  to  him  that  died 
for  me,  and  love  God  with  a  pure  heart  fer- 
vently ! 

It  is  necessary  for  me  to  obliterate  as 
much  as  possible  all  such  thoughts  and  re- 
membrance of  the  deceased  as  may  augment 
my  sorrows,  make  resignation  to  God  more 
difficult,  and  obstruct  his  salutary  opera- 
tions. 

Affliction,  in  union  with  grace,  works 
powerfully  to  the  healing  of  the  soul ;  and 
if  the  former  does  not  send  us  to  the  latter, 


60  APPENDIX. 

we  shall  not  experience  the  'healing  benefit 
of  the  great  Physician.  I  can  now  think, 
if  the  dear  deceased  was  alive  again,  what 
would  I  not  do,  forbear,  or  suffer  for  her 
sake  :  but  if  I  am  not  willing  to  do  as  much 
for  Christ,  what  can  be  the  reason  of  it  but 
want  of  love  ? 

O,  my  heart !  nature  has  had  its  turn  in 
great  weakness.  When  I  went  into  the 
room  where  she  was  laid  out,  the  sight  of  a 
breathless,  extended,  icy  corps,  so  loved, — 
too  much  loved, — drew  a  flood  of  tears  from 
me,  with  many  sobs.  I  had  not  fortified 
myself  before-hand  by  prayer  and  the  exer- 
cise of  resignation. 

Blessed  be  Gody  I  was  more  strengthened 
at  her  funeral,  and  hope  I  shall  always  -  re- 
member it  as  an  earnest  of  what  he  will  do 
for  me,  upon  all  occasions,  if  I  fly  to  his 
power. 

If  I  look  out  for  ease  from  the  present 
distress  any  way  but  by  resignation  to  the 
will  cf  God,  and  desire  of  complete  union 
with  it  for  the  remainder  of  my  life,  I  take 
myself  out  of  his  hands,  suffer  •  without 
improvement,  am  still  at  the  mercy  of 
events,  and  shall  be  unprepared  for  my  own 
death. 

I  have  lost  the  dear  partner  of  my  heart 
to  whom  I  used  to  unbosom  myself  without 
reserve,  and  communicate  all  my  thoughts 
and  cares,  designs  and  wishes,  joys  and 
griefs,  and  in  the  want  of  her  seem  to  my- 


ATPENDIK.  51 

self  as  if  I  were  left  alone  in  the  midst  of  a 
desert. — Recall  thyself,  O  my  soul,  wake 
from  this  stupor  of  a  vain  sorrow,  and  do 
not  indulge  a  diou^ht  to  harden  thyself  in  it. 
Where  is  thy  God !  If  thou  hast  him  to  i;^o 
to  what  C-inst  thou  complain  of?  Make  him 
thy  friend  and  counsellor.  He  is  now  invi- 
tin,c^  and  even  forcing  thee  into  his  presence 
and  familiarity.  Speak  as  freely  to  him,  as 
thou  didst  to  her,  and  look  so  well  to  thy- 
self that  thou  needst  not  be  afraid  to  tell  him 
all  thy  secrets. 


No.  v.. 

A    PRAYER   USED   BY  ME.  ADAM   IN    A     FIT 
OF   THE    STONE, 

O  Lord,  my  Maker  and  Redeemer,  I 
thank  thee  for  all  thy  goodness  to  me,  thy 
unworthy  creature,  and  especially  for  the 
great  mercy  of  the  stone.  I  know  thou  send- 
est  it  for  good,  that  I  may  make  deep  search 
into  myself,  and  improve  the  pain  of  my 
body  to  the  health  and  everlasting  salvation 
of  my  soul.  I  confess  my  sins  are  more  ia 
number  than  the  hairs  of  my  head,  and  de- 
serve a  more  severe  chastisement ;  but  thou 
dispenseth  thy  corrections  with  unerrinp: 
wisdom,  and  I  desire  to  submit  myself,  in 
all  things,  to  thy  gracious  disposal,  and  to 


55 


.tFPEliLlX. 


choose  what  thou  choosest  for  mc.  O  let  me 
say,  by  a  mighty  power  from  thy  grace,  It 
is  good  for  me  that  I  am  afflicted,  that  my 
life  may  be  a  continual  preparation  for  death, 
and  death  welcome,  through  a  living  faith  in 
Christ  Jesus,  who  hath  taken  out  the  sting 
of  it,  redeemed  us  unto  thee  by  the  blocd 
of  his  cross,  and  insured  our  justification  by 
his  resurrection  from  the  dead. 

Eless,  I  beseech  thee,  the  means  used  for 
my  ease  and  recovery ;  for  iry  help  and 
trust  is  only  in  thee  ;  and  if  thou  dost  not 
think  it  fit  to  graiit  my  request,  enable  me 
to  bear  wluit  thou  laytst  upon  me,  without  a 
murmurino;  thought,  and  with  nerfect  resi^- 
nation  to  lliy  blessed  will, 

O  Lord  God  of  ray  life  and  of  all  my  mer- 
cies, deal  \vith  me  as  thou  pieasest.  Do  thy 
own  work  in  thy  own  way.  Into  thy  hands 
I  commend  my  spirit.  Grant  me  thy  peace. 
Carry  me  safely  through  all  my  trials  ;  and 
make  it  the  desire  of  my  heart  to  know, 
love,  and  bless  thee,  and  be  prepared  for  the 
everlasting  enjoyment  of  thee,  through  Jesus 
Christ. — ATnen. 


PREFACE. 


TPh AT  the  reader  may  reap  the  full  benefit 
of  these  thoughts,  it  seemed  proper  to  ob- 
viate a  plausible  objection,  which  not  only 
the  careless  and  profane,  but  even  many 
well-disposed  persons  may  often  feel  them- 
selves inclined  to  make.  The  objection 
may  be  conceived  to  run  in  this  form  :  **  If 
Mr.  Adam  was  so  good  a  man,  how  happens 
it  that  he  should  every  where  be  full  of 
such  complaints  against  his  own  sins  and 
corruptions  ?  It  may  be  fairly  allowed  that 
he  should  be  so  in  the  commencement  of 
his  religious  course  ;  but  is  it  not  unaccoun- 
table that  he  should  continue  so  through 
life  ?  Is  this  the  benefit  of  religion  to  keep 
a  person  in  a  perpetual  state  of  misery  and 
distress  ?  The  language  he  uses  would  suit 
the  greatest  slave  to  his  lusts  and  vices ;  but 
not  surely  a  man  of  exemplary  piety  and 
virtue  like  Mr.  Adam.  One  would  expect 
that  such  a  man  should  have  enjoyed  a  con- 
tinual feast  within,  from  the  consciousness 
of  his  uprightness  and  sincerity." 

The  objection  does  not  meet  the  case  of 
our  author  onlv,  but  that  of  the  most  emi- 
E  2 


54  PREFACE. 

nent  saints,  both  in  ancient  and  modem 
times ;  It  deserves  indeed  a  more  minute 
discussion  than  the  limits  of  a  preface  will 
allow :  some  few  hints,  however,  may  be 
given  sufficient  to  clear  up  the  whole  affair 
with  minds  of  any  intelligence  in  divine 
things ;  at  any  rate  they  will  not  be  in  vain, 
if  the  reader  finds  himself  led  by  them  to  a 
more  useful  and  more  satisfactory  perusal  of 
the  author. 

I.  In  the  first  place  ^  however  strange  to 
many  it  may  seem,  that  so  confessedly  good 
a  man  should  complain  so  deeply  of  his  sin- 
fulness all  his  days,  it  must  be  insisted  on 
that  there  is  nothing  in  it  unscriptural.  The 
doctrines  and  views  of  divine  revelation  all 
confirm  the  propriety  of  it.  From  them  it 
is  evident  that  true  holiness,  and  a  true 
growth  in  holiness,,  are  ever  attended  with 
such  a  sense  of  indwelling  sin.  Let  any 
man  carefully  attend  to  St.  Paul  speaking  of 
himself,  Rom.  vii.  That  he  is  not  personating 
a  wicked  man,  is  certain  from  the  whole 
tenor  of  the  description.  *'  What  I  hate," 
says  he,  "  that  do  I,"  and  **  I  delight  in  the 
law  of  God  after  the  inward  man."  To  hate 
sin,  and  to  delight  in  the  law  of  God,  belong 
only  to  a  person  of  real  piety ;  nor  is  there 
any  thing  in  the  whole  account,  which  would 
lead  us  to  suspect,  that  he  means  to  speak 
of  himself  as  being  only  in  the  first  stage 
and  entrance  of  practical  Christianity  ►  From 
the  seventh  to   the  fourteenth    verse,    he 


PREFACE.  5'^ 

speaks  indeed  of  the  time  past,  and  is  de- 
scribing the  former  exercise  of  his  mind 
with  respect  to  the  law  of  God,  and  which 
he  experienced  in  his  conviction  and  con- 
version :  but  from  the  fourteenth  verse  to 
the  end  of  the  chapter,  he  plainly  speaks  of 
the  time  present,  and  the  very  feelings  of  his 
soul  while  he  was  writing  to  the  Romans. 
No  other  sense  can  certainly  be  put  on  them, 
without  offering  an  intolerable  violence  to 
all  the  rules  of  grammatical  construction. 
Toward  the  end  of  the  chapter  he  looks  for- 
ward, indeed,  to  the  time  to  come,  when, 
groaning  in  the  bitterness  of  his  spirit  under 
present  pressures  and  afflictions,  he  cries 
out,  *'  O  wretched  man  that  I  am,  who  shall 
deliver  me  from  the  body  of  this  death  ?'* 
and  relieves  himself  with  this  answer,  *'  I 
thank  God,  through  Jesus  Christ  our  Lord." 
He  certainly  expected  deliverance,  but  it 
was  in  the  world  to  come.  And  in  the  next 
chapter  he  explains  more  distinctly  how  the 
saints  *'  shall  be  delivered  from  the  bondage 
of  corruption  into  the  glorious  liberty  of  the 
children  of  God  ;"  but  here  **  they  wait  for 
it  with  patience,  and  the  spirit  helpeth  their 
infirmities."  l^his  is  the  natural  and  obvi- 
ous sense  of  the  apostle,  and  if  it  need  any 
confirmation,  it  may  receive  it  from  various 
other  passages  in  his  epistles.  But  as  brevity 
must  be  studied,  I  would  only  desire  the 
reader  to  compare  the  chapter  which  has 
been  considered  with  Gal.  v.     The  same 


56  jnEVACi* 

inward  conflict  which  is  more  Iwr^^dy  de- 
scribed in  the  former  chapter,  is  thus  briefly 
illustrated  in  the  latter  :  for  the  flesh  lusteth 
against  the  spirit,  and  the  spirit  against  the 
flesh,  and  these  are  contrary  the  one  to  the 
other,  so  that  ye  cannot  do  the  things  that  ye 
would;"  though  on  the  whole  they  are 
'Med  by  the  spirit"  in  their  walk:  nor  is 
there  the  least  intimation  given  that  things 
will  ever  be  otherwise  with  them  while  they 
are  '^  waiting  for  the  hope  of  righteousness 
by  faith."  It  is  not  true  only  of  St.  Paul 
then,  but  of  all  real  Christians  in  the  world, 
whether  weak  or  strong,  v/hethcr  babes, 
young  men,  or  fathers  in  Christ,  that  the 
conflict  described  in  Rom.  vii.  belongs  to 
them  all.  However  difiicult  it  may  be  then 
for  many  to  account  for  the  repeated  com- 
plaints and  sense  of  sin,  in  which  the  author 
of  the  following  thoughts  abounds,  it  is  cer- 
tain at  least  that  St«  Paul,  and  with  him  all 
true  Christians,  have  ever  had  the  same  ; 
nor  is  there  an  expression  more  deeply 
descriptive  of  sin  and  misery,  in  the  follow- 
ing pages,  than  those  made  use  of  by  the  in- 
spired apostle  :  /  am  carnal  sold  under  sin, 
What  I  do  I  allow  not.  What  I  would  that 
I  do  not,  sin  dweUeth  in  me.  I  know  that  in 
me^  that  is,  in  my  fiesh,  or  sinful  nature, 
what  is  properly  my  own,  dweUeth  no  good 
thing.  When  I  would  do  good,  evil  is  pre- 
sent w*tk  me.    I  see  another  hw  in  members 


I 


PRETACE.  bj 

ivatring  agaimt  the  law  of  my  mind,   and 
bringing  me  into  captivity. 

"O  wretched  man  that  I  am!"  These 
are  not  words  of  course.  There  are  no  words 
of  course  in  the  sacred  oracles.  Here  is  a 
very  animated  sensibility  of  woe  and  distress 
because  of  sin.  It  is  true,  he  has  his  reliefs 
and  supports,  his  joys  and  consokitions,  and 
the  next  chapter  powerfully  describes  them. 
The  candid  reader  will  see  too,  that  our 
author  had  the  same  ;  and  when  he  farther 
takes  notice  of  the  language  of  David  every 
where  in  the  Psalms,  of  Asaph  in  the  Ixxiii, 
of  Heman  in  the  ixxxviii,  of  Agur  in  Pro- 
verbs XXX,  of  Ezra  in  his  ninth  chapter;  in- 
deed of  real  good  men  in  general,  w^hether 
in  Scripture  or  elsewhere,  when  speaking  of 
themselves,  the  edge  of  his  surprise  may  be 
blunted,  and  he  may  at  length  begin  to 
think  that  our  author  speaks  only  as  the 
Scriptures  fully  vindicate,  and  as  the  best  of 
men  have  reason  to  do. 

Yet  still  he  may  think  the  objection  by  no 
means  answered,  at  least  the  difficulty  by  no 
means  accounted  for.  Let  him  not  be  of- 
fended>  if  he  be  told  that  he  himself  needs  a 
better  acquaintance  with  his  own  heart, 
and  with  the  methods  of  divine  grace.  How 
these  things  can  be,  shall  be  explained  as 
concisely  as  possible  ;  but  those  only  to 
whom  **  a  broken  and  contrite  heart"  hath 
given  some  light  into  this  subject,  will  be 
expected  duly  to  relish  it. 


53  PREPACK. 

II.  In  an  unconverted  person  there  is  but 
one  nature,  in  a  re.'.l  Christian  there  are  ., 
tvx^o  ;  the  one  is  called  the  fiesb.,  the  otiKr 
the  spirit.  These  terms  do  not  rclr'te  to  the 
conflict  between  reason  and  passi:)n,  of  wliich 
the  pagan  philosophers  wrote ;  but  to  the 
conflict  between  all  that  is  of  rrian  by  nature^ 
!\vhether  reason,  passion,  or  whatever  else, 
iind  all  that  is  of  the  grace  of  God  in  Jesus 
•Christ,  communicated  through  the  Holy 
-Ghost.  Each  liature  has  its  distinct  exercis- 
es in  the  same  man  ;  tb.  result  must  be  two 
sets,  as  it  Were,  of  liftections,  views  and  pro- 
pensities. This  consideration  alone  accounts 
for  the  seeming  paradox,  that  St.  Paul 
should  speak  such  apparent  contradictions. 
If  the  reader  he  apt  to  wonder  that  Mr. 
Adam  should  sometimes  speak  so  trium- 
phantly of  the  happines  ai^  holiness  of  a 
Christian,  at  other  times  so  fce^ingl)  of  his 
corruption  and  misery,  he  must  be  under- 
stood to  speak  with  reference  to  these  two 
states,  and  it  will  be  a  sufficient  apology  to 
say  in  his  behalf,  that  the  same  seeming 
inconsistency  is  in  St.  Paul  himself.  He 
who,  in  Rom.  vii.  is  **  carnal,  sold  under 
sin,"  is  in  the  viii.  made  "  free  from  the  law 
of  sin  and  death."  Each  assertion  has  its 
truth,  as  reference  is  made  to  each  of  the 
states  in  which  he  is  conversant.  In  one 
sense  he  is  wicked,  miserable,  unclean,  a 
slave  of  all  that  is  evil ;  in  another  he  is  holy, 
happy,  pure  in  heart,  the  Lord's  freeman, 


PREtACE.  5V 

iiid  ari  heir  of  heaven,  -^it  is  not  to  be  won- 
dered at  that  the  conflict  of  such  opposite 
views  and  principles  should  produce  various 
exercises  in  the  human  heart ;  and  that  a 
mind  vigorous  and  intelligent,  like  our  au- 
thor's, would  be  led  to  take  large  notice  -of 
them  in  viewing  his  own.  This  it  is  which 
constitutes  the  Christian's  internal  warfare, 
which  will  continue,  till  death  transmit  the 
patient  warrior  to  that  rest  which  remains  to 
(he  people  of  God. 

Perhaps  the  difficulty  which  many  find  in 
admitting  that  St.  Paul  was  speakingof  him- 
self in  Rom.  vii.  v?}ll  be  farther  obviated  by 
considering  that  it  is  not  a  practical  course 
of  wickedness  which  he  means,  when  he 
talks  of  being  **  carnal,  sold  under  sin,"  co/*;- 
cupic-cfice  is  the  term  he  uses,  and  that  is 
what  he  means  by  indwelling  sin.  It  is  the 
tendency  of  the  carnal  mind,  which  is  enmity 
against  God,  that  he  complains  of,  as  per- 
petually exerting  itself  in  inward  opposition 
to  the  will  of  God,  and  continually  marking 
with  imperfection  the  best  of  his  purposes 
and  actions.  Did  not  the  Christian  himself 
i  inform  us  of  it,  it  would  often  be  scarcely 
discernable,  seldom  or  ever  in  a  great  degree, 
by  others,  that  he  had  this  sinful  propensity. 
His  walk  is  not  after  the  Hesh,  but  after  the 
spirit,  as  St.  Paul  declares.  And  the  gene- 
ral prevalency  of  holiness  in  his  conduct,  is 
the  standing  evidence  of  his  sincere  conver- 
sion. For  sin  shall  in  no  sense  have  dominion 


60  PREFACE, 

over  any  true  children  of  God.  And  it  is  their 
privilege  to  grow  in  all  practical  godliness 
more  and  more,notwithstanding the  strength 
and  violence  of  their  inbred  foes.  Persons, 
unacquainied  with  these  things,  might  think 
St.  Paul  speaks  a  language  proper  only  for  a 
murderer,  an  adulterer,  or  a  robber :  but  the 
truth  is,  the  evils  which  he  feels  are  mere 
trifles,  or  even  no  evils  at  all  in  the  eyes  of 
the  greater  part  of  mankind.  And  were  this 
matter  properly  understood,  the  candid 
reader  might  see,  that  it  is  the  superior  holi- 
ness of  the  man  which  drew  from  him  that 
deep  sign,  ''  O  wretched  man  that  I  am," 
and  not  an  Antinomian  spirit,  as  this  inter- 
pretation of  the  apostle  has  been  too  un- 
candidly  represented  ;  that  in  proportion  to 
men's  growth  in  a  gracious  sensibility,  these 
complaints  (if  cordial,  and  not  affected  com- 
plaints) will  be  more  pungent  and  intense, 
because  sin  grows  more  and  more  offensive 
to  the  taste,  and  the  man  will  naturally  be 
led  to  be  more  and  more  displeased  with 
liimsejf,  the  more  reason  the  rest  of  mankind 
have  to  be  pleased  with  all  his  conduct. 
This  seems  to  be  a  true  account  of  St. 
Paul's  case,  and  the  discerning  reader  will 
see,  that  Mr.  Adam's  resembles  his,  and  of 
course  will  need  no  better  vindication. 

III.  It  is  this  deep  and  abiding  sense  of 
internal  sin,  which  lays  the  foundation  for 
that  all-important  gi'ace  of  a  Christian's  hu- 
mility. To  live  under  a  daily  consciousness, 


fHZTACE.  61 

t^at  in  him  '*  clwelkth  no  good  thing  ;*^  if 
this  will  not  humble  us,  it  will  be  hard  to 
say  what  will.  Hence,  also,  the  grace  of 
God  and  his  Christ,  so  suitably  adapted  to 
his  wants  and  his  miseries,  and  the  scriptural 
views  of  the  gospel,  becoriie  so  unspeakably 
precious  to  his  heart.  Hither  he  is  obliged 
continually  to  repair  for  relief  and  support, 
and  he  is  not  disappointed.  The  poverty  of 
spirit  vrhich  this  view  of  things  excites  in 
his  soul,  gives  the  true  relish  to  his  Christian 
food,  and  the  consolations  of  divine  forgive- 
ness and  mercy  become  the  sweetest  cordial 
to  his  heart.  Thus  he  may  in  one  view  be 
always  sorrowful,  in  another  always  rejoicing. 
It  will  not  now  be  difficult  to  conceive, 
that  still  wisdom's  w^ays  are  pieasiint  ways, 
and  all  her  paths  are  peace  ;  though,  to  a 
mind  jaundiced  by  pride,  all  things  will 
bear  a  melancholy  hue.  And  if  it  be  a  joy- 
ful, and  pleasant  thing  to  be  thankful,  the 
gratitude  hence  excite  d  towards  his  God  and 
Redeemer,  v\  ill  rei:ay  itself  in  a  feast  of  the 
sincerest  pleasure.  Forgiveness  ot  injures 
will,  comparatively  speaking,  grov/  an  easy 
and  pleasant  duty  to  him  who  daily  feels  his 
infinite  obligations  to  a  God  of  forgiveness. 
Liberality,  long- suffering,  and  genuine  uni- 
versal benevolence,  do  obviously  grow  out  of 
the  same  soil.  And  because  the  indwelling 
concupiscence  still  stains  every  w^ork,  and  is 
the  chief  burden  of  the  Christian  life,  hence 
heaven  is  desired  with  ardour  inexpressible  ; 


62  FR£FAC£« 

covetousness  and  the  love  of  the  world  ace 
dethroned  in  liis  heart  ;  and  that  spirit  of 
living  for  the  world  to  come,  and  not  for  this 
in  Avhich  Mr.  Adam  most  eminently  excelled, 
and  in  which  the  generality  of  even  true 
Christians  are  pitiably  defective,  will  thrive 
in  the  soul,  in  proportion  as  it  grows  in  a 
sense  of  indwelling  sin.  It  were  much  to 
be  wished  that  this  subject  were  better  un- 
derstood than  it  is.  Well  disposed  persons 
would  find  that  the  secret  of  growins^  in  all 
true  holiness  much  depends  on  it.  Spiritual 
comforts  would  be  sought  earnestly,  but  in. a 
right  temper,  and  with  due  resignation  ;  they 
would  be.gi'ounded  more  solidly  on  the  hope 
of  heaven  in  Christ ;  and  heavenly  things 
themselves  would  still  be  more  looked  for 
than  present  consolation. 

The  primitive  Christians  were  wont  to 
place  daily  before  their  eyes  the  second 
coming  of  Christ,  the  resurrection  of  the 
just,  and  the  scriptural  views  of  heavenly 
blessedness,  as  St.  Paul's  epistles  abundantly 
evince.  If  we  expect  divine  consolations 
in  our  warfare,  abstracted  from  these  things, 
we  shall  be  tempted  to  embrace  airy  phan- 
toms instead  of  solid  nourishment,  as  too 
many  have  done.  For  if,  on  the  other  side, 
we  look  at  the  consequences  of  other  sort  of 
views,  it  is  but  too  plain  that  those  who  are 
carried  out  in  their  expectations  beyond  the 
iine  of  sobriety,  which  has  been  fixed  by  the 
apostle,  do  not  grow  in  holiness,  but  in  pride. 


I 


I^REFACE.  63 

The  presimiptuous  are  encouraged,  and  the 
sincere  are  saddened,  and  real  heavenly- 
mindedness  is  by  no  means  promoted. 

Thus  does  it  appear — 1st,  That  the  ob- 
jection which  gave  occasion  to  this  preface 
is  answered  on  the  grounds  of  scripture — 
2dly,  Is  invalidated  by  a  fair  and  candid 
consideration  of  the  cause  itself — and  3dly, 
Will  appear  destitute  even  of  a  shadow  of 
probability,  when  it  is  seen  that  true  holi- 
ness of  life  much  depends  on  the.  hearc-felt 
consciousness  of  that  indwelling  sin  which 
gives  rise  to  the  objection  itself. 

Are  you.  reader,  bowed  down  witli  a 
sense  of  much  sin  and  corruption  ?  Have 
you  long  laboured  against  it,  and  are  yoii 
tempted  to*  think  you  have  done  so  to  little 
purpose  ?  Did  you  expect  that  by  this  time 
you  should  have  been  much  farther  advanced 
In  the  divine  life,  and  have  had  lar  less  to  do 
with  sin  ?  And  that  none  had  ever  so 
wicked  a  heart  as  yourself.  It  is  a  mistake 
commonly  made  ;  and  even  those  who  are 
most  fortified  against  it  in  their  judgment, 
are  yet  continually  prone  to  make  it.  But 
be  not  discouraged  :  the  holy  man,  whose 
thoughts  you  are  going  to  peruse,  felt  the 
same  evils  daily  which  you  do,  and  we  have 
seen  reason  for  concludmg,  that  a  still  greater 
degree  of  the  same  sensibility  may  yet  be 
your  lot.  You  would  grow  in  grace  ;  but 
you  must  leave  to  God  himself  the  way  and 
manner  of  it.     Indeed  a  very  essential  pcirt 


64  PREIACE. 

of  true   holiness  lies  in  this  resignation  cf 
spirit.       Descend  more   willinghA  into   the 
valley  of  humiliation,  and  you  will  find  com- 
fort in   Christ,  and  strength  against   sin  to 
abound  more  freely.     Assure  yourself,  that 
a  state  of  uniform  ease  in  religion  is  a  fool's 
paradis*".  Much  sensible  conflict  and  serious 
warfare,  attended  ofien  with   great   variety 
of  framt'S,  belong  to  those  who  yet  are  thri- 
ving Christians,  and   advancing   safely   and 
vigorously  towards  heaven.     Many  go   on 
smoothly,  unacquainted  with  their  own  cor- 
ruptions and   Satan's  temptations.      Their 
tranquility  is  more  the  result  of  stupefaction, 
than  of  growth  in  grace.     Be  not  seduced 
by  plansil)k'  reaseningsof  those  of  lower  at- 
ti.inments  in  reli^.non,  to  quit  your  ground, 
and  follow^  in}-  othtr  scent  than  thiit  you  are 
up''»n.     You  must  trust  in  the  word  ;  you 
must  exercise  patience  ;  yc.u  n-u^i  be  con- 
tent to  meet  with  strngc  things,  such  as  are 
very  mortifying  to  fiesh  and  biocd,  and  such 
as  ccnfound  the  pride  of  your  understanding. 
For  in  all  things  God's  ways  aie  not  as  man^s 
\v-;.ys  ;    those   whom  he  means  to  fill,   must 
be  emptied.     Look  steadfastly  at  the  grace 
of  Christ   by  faith,  and  at  heaven  as  your 
aim,  and  yoti  will  never  want  either  consola- 
tion or  fruitfulness  by  the  way. 

Those  must,  however,  be  solemnly  war- 
ned who  would  abuse  the  grace  of  God  to 
licentiousness.  For  some  may  abound  in 
complaints  of  themselves  all  their  days,  and, 


PREFACE.  65 

fancying  that  to  be  a  sufficient  mark  of  hu- 
mility, content  themselves  in  their  present 
state,  sinning  that  grace  may  abound.  What 
has  been  said,  was  meant  to  instruct  the  ig- 
norant, and  to  correct  some  mistakes  in  the 
sincere  concerning  the  nature  of  true  holi- 
ness, and  the  way  of  growing  in  it.  It  was 
not  meant  to  harden  }  ou  in  your  vain  pre- 
sumption. If  your  complaints  be  sincere, 
the  constant  tenor  of  an  humble,  charitable, 
heavenly- minded  life  will  evidence  it.  But 
if  you  can  go  on  in  the  love  of  the  worlds 
and  in  the  practical  indulgence  of  sin  at 
your  ease,  be  assured  that  the  sensations  of 
the  writer  you  are  going  to  read,  are  in  their 
whole  nature  distinct  from  yours.  Learn  to 
repent  and  believe  the  gospel. 

Some  readers  of  the  following  papers  may 
belong  to  those  professors  of  godliness,  who 
rather  affect  a  rational  cast  of  thinking,  and 
though  not  void  of  the  love  of  heavenly 
things,  are  yet  too  much  in  danger  of  behig 
carried  away  by  the  strong  current  of  the 
age,  which  prides  itself  on  accuracy  of  rea- 
soning. The  thoughts  of  our  venerable  au- 
thor will  rather  offend  your  taste  ;  if  you  can 
see  enough  in  him  to  cause  you  to  respect 
him  as  a  Christian,  you  will  be  tempted  to 
think  meanh  ,  however,  ()f  his  judgment  in 
religion.  But  beware  of  forming  a  rash  con- 
elusion.  He  was  unquestionably  a  man  of 
deep  thought,  strong  sense,  and  in  personal 
holmess  a  shining  light  in  his  day.  You 
y  2 


66r  PREFACE* 

have  reason  to  suspect,  then,  that  his  spirit- 
ual understanding  must  have  been  very  good, 
even  better  than  your  own.  What  if  that 
too  practical  conformity  to  the  world  ;  that 
strong  desire  of  human  applause  ;  that  too 
eager  taste  after  the  best  worldly  things,  as 
human  literature  and  philosophy  ;  and  that 
habitual  deadness  in  divine  things,  which  for 
years  have  been  your  burden,  arise  ,  from 
the  lowness  of  your  views  in  real  religion. — 
You  too  hastily  take  it  for  granted,  that 
you  know  all  that  is  to  be  known  ;  you 
affect  a  simplicity  in  religion,  but  a  simpli- 
city more  like  that  of  a  philosopher  than  a 
Christian.     You  have  too  great  an  aversion 

to   the     depth   of    Christian    mysteries. 

Could  you  be  persuaded  to  pray  more  fer- 
vently, and  submit  in  a  more  child-like  and 
reverent  manner  to  the  teachings  of  God's 
Spirit,  you  might  find  something  in  the 
thoughts  of  this  man  of  God  more  suitably 
useful  to  your  souls,  and  well  calculated  to 
advance  you  in  Christian  life. 

After  all  that  can  be  said,  if  these  thoughts 
should  fall  into  the  hands  of  persons  unac- 
quainted with  the  whole  of  vital  religion, 
no  prefatory  explanation  can  render  them 
agreeable.  *'  The  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God  ;  for  they 
are  foolishi.ess  unto  him  ;  neither  can  he 
know  them,  because  they  are  spiritually 
discerned."*    The  most  obviousj  if  not  the 

•  1  Cor.  ii.  14. 


PREFACE.  (fj 

cnly  use,  which  such  can  make  of  them,  is, 
to  take  occasion  irom  thence  to  suspect 
their  own  ignorance  and  unconverted  state  ; 
to  seek  diligently  the  means  of  light  and 
recovery,  and  to  ask  wisdom  from  above, 
;With  a  power  of  conviction,  to  which  thej 
have  hitherto  been  strangers,  even  wisdom 
from  that  God,  *'  who  gi\eth  liberally  to  all 
men,  and  upbraideth  not,  and  it  shall  b-c 
given  them."* 

Something  it  may  be  necessary  to  add 
respecting  the  fcrm  in  wliich  these  private 
thoughts  of  Mr.  Adam  arc  presented  to  the 
public.  ^Xhny  are  extracted  from  a  kind  of 
diary,  \\  herein,  diirmg  more  than  thirty 
years,  he  occasionally  wrote  his  sentimtnls, 
on  a  variety  of  subjects,  as  they  arose  in  his 
mind,  without  observing  any  particular 
order  or  meth.cd,  and  very  seldom  prefixing 
a  date.  In  this  state  it  came  into  the  hands 
of  the  editors,  to  whom  the  Author  had 
committed  the  care  of  his  papers,  with  a 
discretionary  power  to  publish  or  suppress 
wliat  they  pleased.  Struck  with  the  re- 
markable honesty  and  wisdom  that  appear- 
ed in  the  observations  it  contained,  they 
thought  that  such  a  selection  might  be  made 
for  the  press,  as  would  greatly  tend  to  illus- 
trate the  subject  of  human  nature,  and  a 
work  of  grace  upon  the  heart.  In  order  to 
make  these  select  observations  more  useful, 
it  was  thought  necessiury  to  reduce  them 

•  JuiTiLS  i,  5. 


6S  iPRiiFACE. 

into  some  order,  and  class  them  under  cer- 
tain heads.  This  has  been  attempted  in 
the  way  which  the  editors  of  Mons.  Pas- 
chaPs  '"  Thoughts  on  Religion'*  tell  us,  in 
their  preface,  they  pursued.  A  distinct 
chapter  is  allotted  to  each  subject,  and  a 
regular  method  is  aimed  at  in  the  order  and 
connection  of  the  subjects.  This  attempt 
was  not  without  its  difficulties.  Many  of 
the  author's  observations  being  of  a  complex 
kind,  it  was  not  easy  to  fix  upon  the  leading 
sentiment,  so  as  to  assign  them  their  proper 
place.  Some  inaccuracy  will  perhaps  be 
discovered,  and  some  indulgence  is  request- 
ed of  the  public  in  this  respect.  Under 
the  head  of  Confessions^  which  is  the  title  of 
the  first  chapter,  will  be  found  most  of  those 
devout  aspirations  and  reflections,  whether 
of  a  penitential  or  thankful  kind,  which  lie 
3cattered  about  in  the  author's  diary  ;  and 
under  the  term  Christian  Life,  which  is  the 
title  of  another  chapter,  the  editors  meant 
to  give  all  his  observations  that  relate  to 
those  exercises,  conflicts^  and  circumstances 
that  peculiarly  constitute  and  attend  the 
*'Life  of  God  in  the  Soul  of  Man," 

The  reader  has  been  prepared  for  that  ap- 
pearance of  inconsistency  which  he  will 
meet  with  in  the  following  work.  If  he 
will  but  keep  in  remembrance  the  existence 
o*  two  opposite  principles  in  a  believer^s 
breast,  and  is  able  to  enter  into  the  meaning 
of  the  apostle's   character  of  himself  and  '• 


PREFACE.  69 

his  brethren,  *'  as  sorrowful,  yet  always  re- 
joicing/* he  will  see  nothing  absurd  or  con- 
tradictory in  our  author's  views.  Whatever 
belongs  to  the  dark  side  of  the  subject,  such 
as  the  guilt  and  misery  of  our  faikn  state, 
the  pride  and  hypocrisy  that  lurks  within 
us,  and  the  bitter  and  deadly  workings  of 
our  carnal  mind,  will  chiefly  be  iound  in  the 
chapter  of  human  depravity.  On  the  other 
hand,  that  which  relates  to  the  bright  side 
of  the  subject,  viz.  the  comfortable  doctrine 
of  justification,  the  blessed  hope  of  eternal 
life,  and  the  rich  consolation  which  the  gos- 
pel affords,  will  principally  be  met  with  un- 
d  T  the  following  title  s — Jesus  Christ — 
J^itth — heaven.  The  ch  :pter  on  resignation 
will  include  the  -anhor's  thoi.ghib  on  the 
benefit  of  i^filictions,  and  th«  use  of  the 
pains,  diseases,  and  crosses  thai  attend  U»is 
mortal  life.  The  connexion  b-iVvten  ihe 
titles  of  the  other  ckptcrs,  and  liie  SLiiti- 
ments  the}'  contain,  will,  pcrh;  j)s,  be  ioi  iid 
sufficienth' obvious.  Inordtrto  avc/id  die 
inconvenience  of  an  endless  multiplication 
of  heads,  it  was  thought  expedient  to  reduce 
them  to  their  present  number,  and  to  admit 
many  of  the  observations  into  the  chapters 
where  they  stand,  with  a  considerable  lati- 
tude of  interoetration. 


PRIVATE  THOUGHTS,  cb^c 


CHAP.  L 
COISFES&IONB. 

O  Lord,  I  yield  myself  to  the  clear  radi- 
ance and  full  discovery  of  thy  word,  to  be 
convinced  by  it  of  sin.  I  know,  with  in- 
fallible certainty,  that  I  have  sinned  ever 
since  I  could  discern  .between  good  and 
evil ;  in  thought^  w^ord,  and  deed  ;  in  every 
period,  condition,  and  relation  of  life  ;  every 
day  against  ever}^  commandment. 

Thy  dread  majesty  I  have  not  rev-erenced ; 
thy  sovereign  audiority  and  absolute  right 
over  me  I  have  not  kept  in  mind ;  I  have 
set  no  value  upon  communion  with  thee ; 
my  heart  has  been  alienated  from  thee,  my 
will  bent  against  thee,  and  I  have  lived 
inordinately  to  myself,  seeking  only  my  own 
ease  in  worldly  things,  and  neglecting  my 
portion  in  thee, 

I  have  not  made  a  conscience  of  improv- 
ing the  talents  thou  gavest  me  for  the  bene- 
fit of  others  and  the  good  of  my  own  soul, 
but  most  shamefully  and  wickedly  wasted 


7%        THOUGHTS    ON     R  F  LlC  ION,   8<.C. 

my  time  in  impertinent  visiting,  idle  amuse- 
ments,  riot  and  excess,  and  all  manner  of 
sensual  indulgence. 

I  have  been  proud  and  envious:  wrathful, 
uncharitiible,  and  censorious;  morose,  ill- 
natured,  and  imperious  where  I  was  obliged 
to  show  the  greatest  kindness ;  and  ungrate- 
ful to  my  best  benefactors.  I  shall  never  be 
better  till  I  know  hov/  bad  I  am,  and  pray 
with  more  feeling. 

I  am  in  danger  of  losing  two  of  the  most, 
precious  things  in  the  world,  God's  flivour 
mid  my  own  soul,  and  yet  at  ease.  It  is  the 
despenateness  of  my  destemper  that  I  am  at 
•ease. 

I  am  lying  under  the  curse  of  a  disobedi- 
ent,  passionate  will.  What  pleases  God 
does  not  please  me  ;  but  often  vexes,  freis, 
hurts  me,  harrows  up  my  soul. 

Oh  !  when  shall  I  feel  the  plague  of  sin, 
and  long  for  a  deliverance  from  it,  as  I  would 
from  a  sore  disease  of  my  body. 

Sin  is  still  here,  deep  in  the  centre  of  my 
heart,  and  twisted  about  every  fibre  of  it. 
Does  my  deliverance  consist  chiefly  in  the 
removal  of  it  from  my  heart,  or  in  the  re- 
mission which  is  in  Christ  ? 

Is  sin  such  a  plague  and  burden  to  me, 
that  I  should  think  myself  undone  if  there 
was  no  God  to  hear  and  answer  my  prayers 
for  deliverance  from  it  ? 

Who  was  it  that  said,  "I  will  not  sin  a- 
gainst  my  God  ?"  Who  can  say  less  ?  Why 
do  not  I  say  it  ? 


CONFESSIONS.  73 

All  1  have  been  doing  in  religion  ;  the  o^ 
pinions  I  have  taken  up ;  the  appearance  of 
it  I  have  put  on ;  my  seeming  zeal  for  it 
has  too  often  been  nothing  but  a  contri- 
vance to  keep  the  Spirit's  fire  out  of  my 
heart,  and  give  some  kind  of  ease  to  my 
mind  and  conscience  widiout  coming  to  the 
true  point,  viz.  pure  conformity  to  the  will 
of  God,  with  a  total  denial  of  self. 

My  great  controversy  is  with  myself,  and 
I  am  resolved  to  have  none  with  others  till  I 
have  put  things  upon  a  better  footing  at 
home. 

What  will  the  next  hour  do  for  me  that 
this  eannot  ? 

Past  sin  I  see  and  lament ;  but  not  present 
sm  though  struggling  against  it ;  or  not  in 
all  its  guilt,  and  as  I  shall  see  it  hereafter. 

Go,  sin,  (and,  O  Lord,  do  thou  speak  it 
this  day  with  my  heait)  go  for  ever  thou 
rebel  to  God ;  thou  crucifier  of  Christ :  thou 
griever  of  the  Spirit ;  thou  curse  of  the 
earth ;  thou  poison  in  my  blood  ;  thou  plague 
of  my  soul,  and  bane  of  all  my  happiness. 

I  content  myself  with  telling  God  that  I 
want  his  graces,  and  yet  can  bear,  well 
enough  to  be  without  them. 

Devoted  to  ease  and  sloth,  never  easy  but 
in  doing  nothing,  and  always  contriving  to 
have  nothing  to  do. 

If  I  love  God,  I  must  love  him  for  his 
holiness,  and  how  then  can  I  love  sin  ?   Ne- . 


74  THOUGHTS  ON   RELIGION,  &.C. 

vertheless  I  have  full  con^  iction  in  myself 
that  I  do  not  hate  it  as  I  ought. 

Where  have  I  not  sinned  ?  The  reason 
is  evident,  I  carry  myself  about  with  me. 

1  would  have  joy  of  Christ,  and  take  pos- 
session of  his  benefits,  without  liis  heart, 
without  entering  into  his  views,  or  taking 
part  of  his  labours. 

It  is  my  great  unhappiness  and  curse  of 
nature  that  I  cannot  please  both  God  and 
myself. 

**  Grant  that  this  day  I  fall  into  no  sin.'* 
When  I  was  saying  these  words,  Feb.  23, 
1763,  I  sinned  grievously  by  an  uncharita- 
ble thought  of  C.  S. 

I  pray  faintly,  and  with  reserve,  merely  to 
quiet  conscience,  for  present  ease,  and  al- 
most w^ishing  not  to  be  heard.  In  a  full 
prayer  for  full  deliverance  there  is  hope. 

Ail  my  reading  and  pursuit  of  knowl- 
edge is  more  with  a  view  to  talking  than  my 
own  private  use,  or  the  benefit  of  others. 

Day  by  day  I  am  in  pursuit  of  pleasure 
from  animal  gratificiitions,  and  my  life  is  still 
propped  by  sensuality,  only  a  little  more  de- 
cently than  formerly, 

I  should  be  ready  to  die  with  shame  and 
vexation  if  others  knew  what  I  ha^  e  been 
doing  in  the  world,  and  what  I  am;  it  gives 
me  but  little  concern  that  the  eye  of  God  is 
always  upon  me. 

In  bodily  ailments,  I  look  out  every  way 
for  help  without  delay,     I  have  no  such  anx- 


coNiJissroNS-  75 

iety  for  my  soul,  ihough  I  feci  the  plague  of 
it  and  know  of  an  infallible  physician. 

If  I  might  have  my  beloved  enjoyment, 
and  liv  e  cordially  to  my  own  will  as  long  as 
I  pleased,  I  do  not  perceive  that  I  should 
choose  to  die  soon,  and  go  to  heaven  for  the 
sake  of  being  with  God  and  freed  from  sin. 
In  a  state  of  greater  danger  and  horror 
from  self  (Tanunry,  1768,)  than  if  I  was  in  a 
town  on  fire  at  midnight,  with  two  lions,  a 
tip-er,  and  three  bears  broke  loose,  and  de- 
Touring  all  before  them. 

Two  things  I  know  with  infallible  cer- 
tainty,  that  I  cannot  help  myself,  and  that  I 
am  unhelped.  I  have  wishes,  form  resolu- 
tions, make  efforts,  say  prayers,  mrntion 
particular  sins  ;  but  do  not  find  that  I  am  a 
jot  better.  The  only  hopeful  thing  in  my 
case  is,  that  I  do  not  despair. 

Whether  a  late  occurrence  was  a  provi- 
dential direction  or  not,  it  has  convinced 
me,  beyond  all  doubt,  that  I  never  reflected 
enough  upon  the  uncertainty  and  emptiness 
of  worldly  things,  and  that  my  heart  and 
treasure  are  not  so  much  in  heaven  as  I  ima- 
gined. 

"  Woe  be  to  the  idle  (Heb.  good  tor 
nothincr)  shepherd  T"  I  am  a  sinful  creature. 
Lord,  pardon  me  and  pity  my  weakness,  and 
make  me  duly  sensible  of  what  I  am,  that 
I  may  humble  mvself  before  thee.  Pre- 
serve  me  from  self-love,  and  from  tlie  love 
of  the  world,  and  from  the  workings  ot  a 


76  THOUGHTS  ON  RELIGION,  &C. 

carnal  mind,  and  bring  me  back  again  to 
thyself,  through  Jesus  Christ,  by  the  Spirit. 
Amen. 

I  Want  one  point  of  selfishness,  which  is 
to  convert  the  vvord  of  God  to  my  own  use. 
All  the  reflections  I  make  upon  the  pride, 
corruption,  blindness,  and  deadly  fall  of 
man  ;  upon  the  necessity  of  the  daily  cross, 
and  death  to  the  world,  I  bestow  freely  upon 
others ,  and  am  hindered  by  the  deceitful- 
aess  of  my  own  heart,  and  the  artifice  of  the 
devil,  from  turning  the  edge  of  them  upon 
myself. 

I  have  just  religion  enough  to  make  me 
gloomy,  morose,  proud,  censorious;  but 
not  enough  to  make  me  cheerful,  easy,  good 
natured,  hurrxble,  and  charitable. 

The  same  failings,  perverse  tempers,  and 
evil  habits  vv^hich  I  see,  and  abhor  justly  in 
others,  I  know  and  believe  to  be  in  my- 
self, and  possibly  in  a  higher  degree ;  and 
yet  in  spite  of  my  reason,  judgment,  and 
conviction,  in  spite  of  all  the  efforts  I  can 
use,  I  neither  do  nor  can  see  them  m  the 
same  light  in  myself  that  I  do  in  others. 

I  have  lived  hitherto  in  a  continual  state 
of  darkness,  deception,  and  lying  to  m^  self. 
Though  I  have  practised  one  kind  of  self-, 
denial,  so  as  to  be  taken  by  some,  and  al- 
most to  take  myself  for  a  Christian  indeed, 
I  now  find,  by  a  r^ent  instance,  that  the 
chain  which  binds  me  to  the  world,  is  as 
strong  as  ever.     I  am  resolved  for  the  future 


I 


CONFESSIONS.  77 

not  to  believe  any  thing  of  myself  till  after 
a  suiRcitnt  time  of  trial. 

I  want  humility,  for  what?  To  be  ad- 
mired. My  pride  will  hardly  let  me  believe 
this,  though  1  fear  it  is  truth. 

A  certain  person  told  me,  that  in  advis- 
ing*, speaking  of  religious  matters,  and  re- 
commending religious  truths,  I  was  fierce, 
passionate,  uncondescending.  Blessed  be 
God,  I  am  sensible  of  it;  and  may  God 
bless  my  friend  for  the  admonition,  though 
I  fear  it  proceeded  in  part  from  anger.  See 
and  consider  Gal.  v.  19,  26.  vi.  1,  3..  I  can- 
not help  observ  ing  that  I  had  a  very  strong 
touch  of  this  matter  upon  my  spirit,  a  day 
or  two  before  my  friend  told  me  of  it. 

"W^hen  I  hear  of  any  crime  or  series  of 
villan}',  I  think  I  have  got  a  plausible  occa- 
sion of  giving  full  scope  to  the  passion  of 
hatred,  and  my  indignation  immediately 
rises  to  the  utmost :  but  then  I  feel  distinct- 
ly within  myself  that  it  is  not  against  the  sin, 
but  the  person  ;  and,  without  any  mixture 
of  pity,  I  fairly  give  him  up  to  destruction, 
and  could  rejoice  to  be  the  author  and  in- 
strument of  his  sufferings.  And  though 
this  might  be  excused^  as  proceeding  from  a 
proper  detestation  of  vice,  yet  I  fear  there 
is  little  in  it  at  the  bottom  besides  pride  imd 
self-conceit,  which  are  always  accompanied 
with  a  lurking,  diabolical  malignity  of  heart. 

When  I  see  others  ij-tpnishingly  blind  to 
their  failings,  I  suppose  it  to  Be  my  owb 
G   2 


78  THOUGHTS  ON   RELIGIOK,  &C. 

case,  and  should  think  diat  man  my  friend 
who  helps  to  open  my  eyes. 

The  great  work  is  still  to  do  ;  the  heart 
is  kept  back,  and  God  will  accept  nothing 
less  from  mc.  My  guilt  is  damnable  in 
withholding  it,  because  I  know  and  believe 
his  love,  and  what  Christ  has  done  to  gain 
my  consent ;  O  heavens !  to  \vhat  ?  My 
own  happiness. 

I  should  be  ready  and  willing  to  show  my 
warmest  gratitude  to  the  person  who  <  can 
give  me  ease  from  pain,  or  tell  me  of  a  cure 
for  my  body.  O  Jesus !  what  hast  thou 
not  done  and  suffered  for  my  soul !  how 
poorly  do  I  requite  it  ! 

Thank  God  for  decay,  pain,  and  sufFtr- 
ing ;  thank  God  that  I  was  born  to  die ; 
thank  God  that  I  can  die ;  thank  God  the 
time  is  near ;  thank  God  for  the  prospect  and 
hope  of  a  beller  world  ;  and  thank  God  for 
strong  consolation  through  Christ. 

I  had  rather  see  my  own  faults  than  other 
people's. 

I  will  not  form  any  schism,  nor  have  a- 
nether  religion  for  the  world.  Help  me 
God. 

I  have  been  fool  enough  all  my  life  to  do 
every  thing  with  a  view  to  please,  and,  for 
the  most  part,  to  defeat  my  own  design. 

I  have  been  ready  enough  all  my  life  to 
prefer  myself  to  all  others.  When  shall  I 
be  Chrisuan  enough  to  honour  all  men,  and 
sink  down  into  my  own  nothingness  ? 


CONFESSIONS.  79 

St.  Paul  knew  human  nature  but  too  well, 
when  he  said,  **  Their  leet  are  swift  to  shed 
blood,"  Rom,  iii.  15.  I  protest  I  am  <^iten 
cntchini^  myself  at  it;  and  do  verily  believe 
that,  if  we  were  sincere,  we  should  find 
within  ourselves  abundant  proof  of  the  as- 
sertion. Strange,  that  I  should  be  conscious 
of  such  a  nature,  and  yet  unhumbled  !  but 
then  at  the  worst,  and  in  the  worst  of  men, 
there  is  still  a  capability  of  goodness ;  and, 
therefore,  so  long  as  I  have  breath,  I  will 
present  my  case  before  the  God  of  my  life. 
''  Thou  who  hatest  evil  infinitely,  and  infi- 
nitely wiliest  the  destruction  of  it,  and 
woulde§t  not  the  death  of  a  sinner,  discover 
to  me  this  whole  depth  and  mystery  of  ini- 
quity, that,  seeing  it  by  a  ray  of  light  from 
thee,  I  may  be  inspired  with  thy  own  ha- 
tred of  it,  and  enabled  by  thee  to  remove 
all  the  impediments  to  the  manifestation  of 
thy  power  and  presence  in  my  soul." 

I  cannot  perceive  any  other  principles  in 
myself  tlian  those  of  fear  and  shame.  I 
would  disobey  God  if  I  durst ;  and  in  some 
instances,  I  even  durst  do  it,  upon  a  confus- 
ed hope  of  mercy,  or  future  repentance,  if  it 
was  not  for  fear  of  hurting  my  reputation. 

When  I  return  to  a  better  temper,  after 
having  been  under  the  irnpressions  of  black 
melancholy ;  that  is,  from  being  morose, 
sullen,  discontented,  impatient,  quarrelsome; 
I  cannot  help  saying,  what  a  beast  and  a  de- 
vill  was ;  me^mbg  that  I  am  so  no  longero 


80  THOUGHTS    ON   HELIGIGN,  &C. 

An  open  confession  of  this  kind  is  looked 
upon  as  a  mark  of  great  ingcnuousnes;?, 
when,  in  truth,  it  is  nothing  but  self-decep- 
tion, counterfeit  humility,  and  a  stratagem 
to  re- instate  myself  in  my  own  good  opin- 
ion, or  the  esteem  of  others.  The  style  of 
the  confession  should  run  in  the  present  tense 
lam,  lam,  I  am :  {ov  the  nature  is  the 
same,  though  at  present  it  may  be  smoothed 
over  with  a  handsome  appearance,  as  a  fil- 
thy puddle  is  always  tlie  same,  though  it 
does  not  ahvays  smell  alike. 

Prayer  and  other  spiritual  exercises  are 
often. a  weariness  to  me  ;  a  task  and  a  force 
upon  nature.  I  am  but  too  well  pleased 
with  pretences  for  omitting  them  ;  and  when 
they  are  over,  I  fee)  myself  at  ease,  as-  it 
were,  after  the  removal  of  a  heavy  weight : 
**  yet  thou,  O  my  Saviour,  dost  warrant 
-and  command  my  importunity  and  earnest- 
ness in  asking  under  all  discouragements-; 
I  will  therefore  still  present  myself  before 
the  throne  of  grace,  notwithstanding  the 
want  of  sensible  consolations.  Fear  not, 
my  soul,  the  operations  of  the  Spirit  are  in 
3ccret,  and  the  daily  growth  of  the  spiritual 
man  is  imperceptible  as  that  of  corn.** 
Mark  iv.  27.  John  iii.  8. 

I  have  all  my  life  long  been  considering 
what  I  would  do  in  such  and  such  circum- 
stancesi  and  putting  off  the  season  of  work- 
ing to  some  imaginary  period,  without  ever 
duly  considering  what  I  can  do  at  present^ 


CONFESSIONS.  81 

or  using    the  opportunities   and  abilities  I 
have. 

It  is  in  vain  to  struggle  against  nature  ;  or, 
which  is  the  same  thing,  habit.  No  caution, 
consideration,  or  effort,  howsoever  repeated, 
can  set  me  free.  I  find  myself  exactly  at  the 
state  described  by  St.  Paul,  Rom.  vii.  nnd 
am  always  crying  out  with  him,  *'  Who  shall 
deliver  me?"  What  immediately  follows, 
fills  me  with  hope  and  consolation.  I  am 
absolutely  certain  that  my  deliverance  must 
come  from  God  ;  and  if  he  pleases  to  offer 
it,  I  will  not  be  so  perverse  as  to  take  up 
needless  exceptions  to  his  method.  There 
is  a  great  d'^ai  in  the  person  and  religion  of 
Ch!ist  to  engage  my  attention  ;  and  I  want 
deliverance  so  much,  that  I  couid  almost  ac- 
cept it  from  the  hands  of  Mahomefc,  if  he 
could  give  it. 

I  have  for  some  years  been  giving  myself 
airs  in  religion,  and  assuming  a  part  which 
does  by  no  means  belong  to  me.  I  laricied 
that  I  must  necessarily  be  something  extra- 
ordinary, because  1  endeavoured  to  be  so. — 
I  am  sensible  that  all  the  while  I  advanced  in 
nothir.g  but  outside  and  hypocrisy.  I  novv^ 
see  the  reason  of  it.  The  work  Vv^as  my  ow-n, 
and  the  event  accordingly,  shame  and  confu- 
sion, and  conviction  of  my  own  impotence. 

I  know  that  I  am  hateful  and  contempti- 
ble, and  yet  I  cannot  help  idolizing  that 
painted  thing  which  I  myself  am  ;  nor  do  I 


S2  THOUGHTS   ON    RELIGION,  kc. 

ever  think  worse  of  any  man  for  being  so  as 
to  offer  me  the  incense  of  his  esteem. 

In  points  wherein  I  thought  it  was  clear,  I 
could  ahnost  stand  upon  my  own  defence  be- 
fore God,  I  daily  discover  my  hypocricy  and 
infinite  defects.  *'  Lord,  what  is  man  !  in 
thy  sight  shall  no  fiesh  be  justified;  no  not 
in  any  one  instimce  !" 

The  doctrine  of  faith  in  a  Redeemer,  I 
find,  will  be  no  motive  of  love  and  obedi- 
ence to  me,  or  encouragement  to  inculcate  it 
zealously  and  heartily  to  others,  till  it  is  ap- 
prehended by  me  in  a  different  manner  than 
at  present  it  is. 

I  seem  to  myself  as  a  dark  Hint.  By  what 
kind  of  a  stroke  God  will  fetch  light  out 
of  me  I  knov/  not. 

I  would  not  giv^e  myself  one  hour's  trou- 
ble for  what  the  world  calls  immortal  glory  ; 
and  yet  I  am  sure  that  a  sense  of  reputation, 
or  rather  dread  of  shame  mixes  itseif  with  ali 
I  do. 

{  could  wish  to  have  a  perfect  benevolence 
for  the  most  contemptible  creature  upon 
earth,  and  at  the  same  time  that  no  other  ob- 
ject had  more  power  to  entangle  my  affec- 
tions. 

It  is  a  dreadful  truth,  and,  if  it  were  not 
for  the  aids  and  consolations  of  the  gospel, 
would  even  kill  me  to  think  it,  that  the  sole 
ground,  being,  and  essence  of  rectitude  in 
the  soul,  and,  consequently,  al!  its  capaciticis^  4 


CONFESSIONS.  83 

for  Iwppiness,  are  a  hearty  love  and  liking  of 
God  for  what  he  is,  and  for  all  that  he  is. 

When  God  takes  off  his  hand,  and  leaves 
me  to  m}self,  as  I  believe  he  does  for  my 
convicvion,  and  humiliation,  I  can  feel  no- 
thing within  myself  but  the  temper  and 
foundation  of  hell. 

I  perceive  by  some  fatal  symptoms,  that 
iiighcr  qualifications  for  usefuhiess  at  present, 
Vv'ould  only  fill  me  with  pride  ;  it  is  therefore 
better  for  me  that  they  should  be  withh olden 
till  I  am  dispi.sed  to  receive  them  with  pro- 
per humility,  and  as  the  meani  of  a  blessed 
intercourse  between  God  and  my  own  soul. 

Lately  resolving  and  praying,  as  T  thought 
sincerely,  against  a  certain  sourness  and  ma- 
lignity of  temper,  which  I  am  subject  to,  all 
on  a  sudden,  without  any  preceding  cause, 
or  occasion  given,  I  was  hurried,  as  it  ^vere, 
forcibly  hito  it,  and  found  myself  more  un- 
der the  tormenting  influence  of  it  than  ever 
I  had  been  in  all  my  life. 

Whenever  I  attempt  to  pray  for  others,  I 
am  soon  made  sensible  that  I  do  it  in  a  cold, 
heartless  manner;  a  plain  indication  that 
love  is  not  at  the  bottom.  It  is  an  awful  mo- 
ment when  the  soul  meets  God  in  private,  to 
stand  the  te^t  of  liis  all- searching  eye. 

My  state  of  being,  continuance  in  it,  and 
every  thing  relating  to  it,  is  ordered  by  God 
in  such  a  manner  as  he  knows  will  conduce 
most  to  his  own  glory  in  my  happiness  and 
salvation  ;  and  yet  I  am  conscious  to  myself 


84  THOUGHTS  ON    RELIGION,  8tC. 

of  a  settled  adherence  to  my  own  choice,  and 
a  perpetual  struggling  against  what  he  wills 
and  ordains.  What  ground  is  here  for  hu- 
miliation !  What  farther  proof  do  I  need  of 
my  corruption  !  And  what  a  jest  it  is  to 
think  of  setting  up  upon  the  stock  of  a  little 
morality  or  outward  decency  of  behaviour,  ^ 
while  this  accursed  root  of  impiety  remains 
in  us  ? 

When  I  am  well,  I  think  I  could  die  con- 
tentedly; when  I  am  sick,  I  am  impatient  to 
be  well  again. 

Oh !  how  I  wish  utterly  to  disregard,  and 
be  unmoved  at  the  contempt,  peevishness, 
and  perverse  opposition  of  others,  and  at  the 
same  time  to  pity  the  unhappy  state  of  mind 
and  love  the  person  it  proceeds  from. — 
**  Arise,  O  God,  and  let  thine  enemies  be 
scattered.  Give  me  this  proof  of  thy  love  to 
me,  and  power  in  me ;  this  foretaste  of  the 
heavenly  happiness  ;  this  earnest  of  thy  Spi- 
rit in  my  heart !  this  blessed  grace  of  chari- 
ty, by  which  only  I  can  know  and  be  like 
thee,  and  be  fitted  to  dwell  with  thee  in  the 
regions  of  everlasting  peace  and  love." 

If  any  man  pretending  to  be  humble,  tells 
me  that  God  has  given  him  a  sight  of  his 
own  frightful  ugliness,  I  believe  him  ;  but 
not  if  he  pretends  to  come  by  his  humility  in 
any  other  way. 

I  see  enough  in  others  for  a  ground  in  all 
to  be  humble  ;  and  yet  this  very  thing  pre- 
vents me  from  being  so.  I  cannot  help  com- 


CONFESSIONS.  85 

praring  myself  with  them  instead  of  the  rule 
of  perfection. 

1  am  perpetually  looking  out  for  some  fit- 
ness in  myself,  some  procuring  meritorious 
cause  of  God's  acceptance  of  me,  as  if  I  could 
never  be  safe  till  i  could  challenge  reward  at 
his  hands  as  a  debt ;  and  yet  i  believe  this  is 
pure  opposition  to  the  gospel  scheme,  and 
the  very  infidelity  which  St.  Paul,  in  particu- 
lar, levels  all  his  reasonings  against,  the  more 
dangerous  as  being  the  more  specious,  and 
at  «11  times  the  religion  of  the  more  sober 
and  rational  part  of  mankind. 

I  plainly  perceive  that  \  am  what  I  think 
hateful  in  others,  and  what  1  really  hate  and 
despise  others  for. 

There  can  be  no  repenting,  asking  for- 
giveness, or  desiring  a  change  upon  a  gene- 
ral confused  apprehension  of  our  own  un- 
worthiness.  We  can  only  come  to  Christ 
with  a  catalogue  of  our  sins  in  our  hands  : 
and  if  the  Holy  Spirit  does  not  assist  in  draw- 
ing it  up,  we  shall  omit  a  hundred  times 
more  than  we  set  down. 

Till  we  have  a  full  belief  and  apprehension 
of  the  scripture  doctrine  of  the  remission  oi 
sins,  we  are  under  a  kind  of  necessity  of  de- 
nying, extenuating,  and  explaining  away  the 
guilt  of  them  ;  and  this  seals  us  up  in  blind- 
ness, impenitence,  and  hardness  of  heart. 

If  I  acquiesce  in  the  act  of  prayer,  without 
desiring  to  receive  what  I  ask  for,  I  never 
pray. 

H 


86  THOUGHTS  ON   RELIGION,  ^C. 

We  are  apt  to  acquiesce  in  the  bare  act^f 
prayer,  and  can  be  well  enough  content  all 
our  lives  to  go  without  the  spiritual  good 
things  we  pray  for.  The  case  is  plain,  we 
do  not  desire  them. 

1  want  to  sink  myself,  in  my  own  opinion, 
truly  and  sincerely  below  other  people ;  and 
1  "serily  believe  that  we  can  never  have  any 
clear  sight  and  knowledge. of  ourselves  and 
others,  till  we  stand  upon  lower  ground  than 
w^e  are  naturally  apt  to  do. 

For  a  great  part  of  my  life  I  did  not  know- 
that  I  was  poor,  and  naked,  and  blind,  and 
miserable.  1  have  known  it  for  some  time^ 
without  feeling  it.  Thank  God,  I  now  be- 
gin to  be  pinched  with  it.  Stand  aside  j)ride, 
lor  a  moment,  and  let  me  see  that  ugly  thing 
myself. 

I  know  and  can  tell  my  sins  to  God,  but 
t.->  very  little  purpose,  as  to  any  real  abhor- 
rence or  forsaking  of  them,  unless  he  is 
pleased  to  tell  them  to  me. 

1  believe  the  damnableness  of  sin  in  others, 
but  not  in  rayself. 

Could  I  be<ir  to  be  the  author  of  a  treatise 
which  should  be  the  means  of  enlightening 
and  converting  thousands,  and  be  without 
the  credit  of  it,  or  see  it  all  given  to  another? 

What  '  stick  to  as  a  test,  in  point  of  duty 
ov  religious  perfection,  is  this,  Can  I  do  it  of 
myself  ?  If  I  can,  1  conckide  at  once  that  it 
does  not  come  up  to  what  God  recjuires  oj 
me. 


COiVFESSIONS.  87 

I  do  not  perceive  that  I  have  any  real  pity 
for  the  calamities  of  others  ;  if  they  happen 
in  an  enemy's  country,  I  rejoice  in  them,  and 
wish  they  were  greater.-  J f  this  is  not  a  dia- 
bolical temper,  what  is  ? 

I  can  make  a  shift  to  cheat  the  world,  but  I 
can  cheat  myself  no  longer.  The  inward 
mask  is  taken  off,  at  least  in  part,  and  I  am 
uneasy  till  I  sec  more  of  my  own  deformity, 

"  Lay  not  up  for  yourselves  treasures  up- 
on earth,"  £ifc.  1  had  rather  enter  into  the 
meaning  of  this  saying,  and  be  in  full  pos- 
session of  the  spirit  of  it,  than  be  lord  of  the 
universe. 

0  my  God !  grant  me  not  the  turbulent 
feverish  transports  of  a  sickly  fancy,  not  the 
swellings  of  enthusiastic  pride  ;  but  freedom 
from  the  detested  rule  of  passion,  and  perpe- 
tual serenity  from  an  humble,  resigned,  obe- 
dient frame  of  spirit. 

1  see  and  believe  the  reality  and  guilt  of 
sin  in  Christ  hanging  upon  the  cross,  and  am 
convinced,  with  infallible  certainty,  that  the 
scripture  lays  nothing  to  the  charge  of  man's 
nature  but  what  is  true  ;  but  1  cannot  say 
that  I  feel  and  hate  sin  in  myself  in  any  great 
degree. 

i  discern  clearly,  that,  in  all  my  dealing.^ 
and  conversation  with  others,  I  do  not  so 
much  desire  their  salvation  as  esteem. 

I  see  very  distinctly  that  the  will  and  power 
in  me  which  unites  with  God,  obeys,  and 
loves,  is  not  from  mvself. 


88         THOUGHTS   ON    RELIGION,  8^C. 

I  find,  upon  strict  scrutiny  into  myself,  that 
I  am  not  so  much  influenced  by  a  sense  of 
reputation  as  to  deny  a  persecuted  truth  ;  ne- 
vertheless, I  plainly  perceive  that,  if  I  could 
be  instrumental  in  spreading  it,  the  great  mo- 
tive to  it  would  not  be  love  of  the  truth  of 
Christ,  or  the  souls  of  men,  and  that  my 
chief  pleasure  would  arise  from  the  credit  of 
it. 

Little  children  have  but  one  appetite,  know 
W^hat  they  want,  and  can  be  quieted  with  no- 
thing else.     Would  to  God  I  was  so. 

Oh  !  how  many  thousands,  at  this  hour, 
p.re  vrorshipping  God  in  spirit  and  truth,  and 
labouring  to  advance  his  kingdom  j  and  I 
still  st'cind  idle,  cold,  and  lifeless;  tongue-tied 
and  fearful,  as  fast  bound  to  the  world,  and 
as  averse  to  thorough  work  as  ever. 

It  was  not  only  Pontius  PiLite  and  the 
Jews,  but,  my  sins,  «  myseli  thiU  condemned 
Christ,  that  scourged  him,  and  spit  upon 
him,  that  drove  the  nails  into  lus  hands  and 
feet,  and  pierced  his  side,  and  forced  him  to 
cry  out,  **  My  God,  my  God,  why  hast  thou 
forsaken  me  !"  He  consented  to  all  this  once. 
What  infinity  of  baseness  then  to  crucify 
him*  afresh. 

God  sometimes  gives  me  a  taste  of  what 
he  will  do  for  me,  and  takes  it  away  again,  to 
let  me  see  what  i  cannot  do  for  myself. 

Is  my  retiring  to  converse  with  God,  a 
state  of  enjoyment,  or  an  earnest  seeking  to 
him  in  trouble  and   self-abasement,   from  a 


CONIliSSIONS.  89 

sense  of  the  greatest  of  all  wants  ?  Or  is  it 
affection,  and  a  force  upon  nature,  proceed- 
ing from  no  real  desire,  producing  no  effect? 
Or  is  it  sometimes  one,  son;  times  the  oth- 
er of  these,  and  sometimes  a  mixture  of  all 
three  ? 

It  is  a  blessed  prayer,  "O  God  thou 
knovvest  that  i  am  in  trouble^  that  1  want 
thee,  and  desire  nothing  but  thee,  and  must 
be  for  ever  miserable  without  thee." 

0  !  when  shall  I  sit  down  to  the  rich  feast 
of  inward  tranquility,  from  a  settled  state  of 
meekness,  lowliness,  faithfulness  to  God, 
and  mdependence  on  every  thing  but  him. 

1  begin  to  have  an  intimate  sense  of  God's 
presence,  and  to  transact  with  him  as  near 
me.  Blessed  be  God  for  it.  May  he  con- 
tinue and  increase  it. 

Perhaps  wh-it  1  do  see  and  acknowledge 
of  m^^self,  is  not  the  worst  by  flir. 

The  evil  which  scripture  lays  to  the  charge 
of  mankind,  I  feel  in  myself,  and  see  plain- 
ly in  others.  I  see  farther  that  it  is  the  root 
and  essence  of  misery,  and  that  without  a 
real  vital  change  it  is  impossible  1  should 
ever  be  happy  ;  and  yet,  notwithstanding  this 
self- conviction,  notwithstanding  that  scrip- 
ture tells  me  that  the  consequence  of  an  un- 
regenerate  nature  will  be  eternal  separation 
from  God,  1  do  not  perceive  that  it  comes 
with  full  weight  upon  my  mind. 

I  have  nothing  to  do  in  my  present  cir- 
cumstances, with' any  man,  sect  or  opinion. 
H  2 


90  THOUGHTS  ON   HELIGION,  8^€, 

I  am  sick  of  a  dangerous  distemper,  and 
must  not  stand  reading  books  on  the  nature 
of  diseases,  but  look  cut  immediately  for  a 
cure,  especially  as  I  know  of  an  infallible 
physician. 

Do  I  bring  myself  to  the  touchstone  of 
trudi,  or  make  myself  the  touclistone  ? 

Oh  !  if  tlie  world  knew,,  or  I  myself  knew, 
whi\t  God  knows  of  me,  how  should  I  then 
appear  ? 

It  is  cause  enough  of  humility  to  knew 
that  we  are  not  humble. 

I  find  tliat  the  chief  ingredient  of  duty,  the 
one  steady,  invariable  principle  of  true  holi- 
ness, without  which  all  I  do  is  nothing,  yea, 
no  better  than  sin,  has  hitherto  been  much; 
wanting,  viz.  a  prevailing  regard  to  the  glo- 
r}'-  of  God. 

Many  of  cur  useful  thoughts  die  awv^y 
without  doing  their  office ;  vanishing  like 
bubbles  almost  as  soon  as  they  appear. 

I  know  I  cannot,  and  if  1  might  I  would 
not,  be  happy  in  any  other  way  than  by  the 
love  of  God  and  his  perfections,  conformity 
to  his  will,  desire  to  enjoy  him,  and  assimila- 
tion to  him  in  a  will  to  all  goodness.  Yet  I 
do  not  pay  a  sacred  supreme  regard  to  the 
will  of  God  ;  I  do  not  set  it  up  as  the  mark 
I  am  aiming  at  in  every  thought,  word,  and 
action:  tior  embrace  it  steadily,  instantly 5^ 
cheerfully ;  nor  live  upon  it  as  the  food  of 
my  souU     I  kno\y  why  I  am  not  happy* 


€0NFES5lOIf£.  9^ 

My  sTns  brought  Christ  to  me,  aiid  me  to 
Christ. 

0  weeping  love,  O  praying  love,  O  work- 
ing love  I  but  instead  thereof,  sloth,  indiffer- 
ence, coldness,  selfishness^ 

If  God  would  leave  me  to  my  o'.vn  choice 
I  know  I  should  desire  nbove  all  things  to 
continue  in  his  hands,  and  be  wholly  at  his 
disposal. 

1  wear  a  mask  to  myself,  and  for  m,y  life 
cannot  help  fancying  that  I  am  what  1  would 
seem  to  be,,  and  1  know  1  am  not. 

If  any  man  was  to  entrust  me  with  a  sum 
for  the  use  of  others,  and  1  could  secrete  the 
whole  or  part  of  it  without  it  being  known, 
my  conscience  would  not  let  me  do  it ;  1 
eould  never  be  guilty  of  such  baseness.  1 
am  sensible  that  God  does  so  put  talents  into. 
my  hands,  and  knows,  to  a  fai:thing  what  1 
give  or  keep  back  ;  and  yet  1  am  not  so  scru- 
pulous and  exact  with  regard  to  him,  nor 
anxious  to  keep  a  just  acctmnt.  What  can 
be  the  meaning  of  this  ?  And  why  is  con- 
science  so  unfeeling  and  false  to  its  office, 
where  he  is  concerned  ?  1  cannot  fathom  the 
depth  of  this  thought ;  1  cannot  estimate  my 
guilt ;  1  stand  amazed  at  my  contempt  of 
God,  and  shrink  back  from  myself  with  hor- 
ror. 

Aged  63.  1  have  made  experiment  what 
life  is*  The  retrospect  is  very  mortifying, 
and  1  should  neither  be  able  to  bear  up  a- 


92  THOUGHTS  ON  RELIGION,  &C. 

gainst  it,  nor  endure  the  little  time  that  is  to 
come,  /vithoLit  Jesus. 

The  dreadful  and  ever- memorable  earth- 
quake at  Lisbon  !  It  is  man,  and  not  God, 
thai  throws  nature  into  convulsions.  O,  my 
soul,  art  thou  an  earth  shaker? 

Every  hour  comes  to  us  charged  with  du- 
ty, and  the  moment  it  is  past,  returns  to  hea- 
ven to  register  itself,  how  spent.  My  hours 
ho^v  trifled  sauntered,  dozed,  sensualized, 
sinned  away  ! 

1  should  be  sorry  to  have  it  known  \vhat  1 
ani,  how  little  1  know,  and  vv^hat  1  have  been 
doing  in  the  world  ;  and  yet  1  am  sure  1 
swell  with  self  conceit,  long  for  and  expect 
applause,  and  catch  greedily  at  it,  where  1 
know  it  is  lalsely  given. — Horrid  depravity 
and  meanness  of  soul. 

It  is  hard  to  sit  down  in  the  lowest  room; 
not  because  1  am  bidden,  or  to  save  appear- 
ances, but  because  1  knov\^  it  to  be  my 
place. 

1  do  not  think  of  myself  according  to  what 
1  know  of  myself. 

Would  1  choose  that  God  should  take  me 
out  of  the  world,  to  rescue  me  from  a  tempt- 
ation which  he  sees  would  be  too  hard  for 
me,  and  to  prevent  my  falling  into  sin  ?  If 
not,  1  am  either  fearless  of  sin,  or  immode- 
rately fond  of  life,  or  both. 

1  am  horribly  proud  without  ground  or 
pretence,  and  with  great  cause  for  humilia- 


CONFESSIONS.  93 

tion.  1  know  this,  and  still  1  am  horribly 
proud. 

1  see  in  other  simiers  what  1  am;  in  Jesus 
whnt  1  should  be. 

Checked,  because  soon  to  pray,  and  for 
the  ease  of  my  own  mind  in  the  duty,  more 
than  from  any  pure  principle,  and  stead}  sa- 
crtd  regard  to  God. 

1  have  just  enough  to  keep  a  sickly  hope 
alive,  but  not  the  sense  and  enjoyment  of  spi- 
ritual health. 

1  can  forgive  others  more  easily  than  my- 
self. But,  query,  whtther  this  is  not  rather 
the  effect  of  pride  to  find  1  im  no  better, 
than  real  humiliation.  For  true  compunc- 
tion, repentance  towards  God  by  a  work  of 
the  Spirit,  is  for  sin  as  sin,  and  [nr  all  sin,  se- 
cret as  well  as  open.  1  have  reason  to  think 
that  1  grit  vc-  and  feel  much  more  for  a  sin 
that  is  seen  aiid  observed,  than  for  a  greater 
which  is  not. 

1  should  not  care  if  all  the  world  saw  my 
sin,  if  1  could  be  sure  God  did  not.  And 
why  do  1  dread  his  knowledge  cf  me  ?  Not 
so  much  irom  a  general  concern  for  having 
offended  so  gracious  and  good  a  Being,  as 
fear  of  his  punishment. 

Whatever  graces  1  pray  for,  whatever  good 
1  do,  is  too  much  with  a  view  to  self,  for  the 
ense  and  satisfaction  of  my  mind,  for  reputa- 
tion, to  preserve  my  own  good  opmion,  with 
too  little  regard  to  the  glory  of  God,  and  the 
benefit  of  others. 


94  THOUGHTS   ON   RELIC  10  N,  &.C. 

If  1  had  been  less  a  sinner,  1  should  pro« 
bably  have  kno\rn  less  of  Christ,  and  of  my 
obligation  to  him  than  1  do  ;  and  without 
the  knowledge  of  Christ  saving  n"^  from  the 
curse  and  ruin  of  my  sin,  I  am  sure  I  should 
have  been  less  concerned  for  it,  and  afraid  of 
it,  than  1  am. 

I  never  was  thankful,  as  r ought,  for  the 
common  blessings  of  providence,  for  health 
und  abundance  ;  and,  behold  !  I  am  for  pain, 
and  think  1  could  be  so  in  want.  Whose 
vvork  is  this  ?' 

I  see  die  devil's  hook,  and  yet  cannot  help 
nibbling  at  his  bait. 

I  can  be  courteous,  humane,  beneficent, 
and  abstain  from  outward  sin  with  hard 
struggling ;  but  who  shall  make  me  humble, 
charitable,  and  pure  in  heart  ? 

I  believe  1  am  not  what  1  should  be  ;  1 
believe  i  shall  be  what  1  am  not ;  1  believe 
in  the  power  of  God  ;  1  believe  in  my  own 
weakness. 

Inactive  and  silent  for  fear  of  giving  of- 
fence ;  for  ease  and  quiet  ;  for  want  of  love 
and  real  concern  for  the  spiritual  good  of 
others  ;  and  all  from  a  root  of  unbelief. 

The  e\'il  which  1  know  and  feel  in  myself 
though  not  denied,  causes  no  suitable  dis 
like  or  self-abhorrence  ;  what  1  see  or  sup- 
pose  to  be  in  others,  1  am  too  apt  heartily  to 
despise  them  for.  What  blindiicss^  pride ; 
ynd  malevolence ! 


CONFESSIONS.  95 

1  ean  say  truly,  1  have  great  need  of 
Christ :  thank  God,  1  can  say  boldly,  1  have 
a  great  Christ  for  my  need. 

The  world  in  my  heart  is  a  worse  distem- 
per than  any  that  Christ  cured.     O  Jesu  \ 

What  shall  1  do  to  live  one  day  without 
sin? 

Four  things  are  a  grief  of  heart  to  me,  that 
I  do  not  love  God  more,  nor  hate  sin  more, 
nor  abhor  myself  more,  and  that  the  world 
generally  thinks  so  much  better  of  mc,  as  a 
Christian,  than  I  deserve. 

''  Mortify  your  members."  I  have  not  had 
this  end  sufliciendy  in  view,  and  hardly  ever 
thought  duly  of  any  such  thing. 

At  the  age  of  sixty,  I  thought  it  humility 
enough  io  confess  myself  a  threescore  years 
old  sinner !  little  imagining  that  I  must  say 
the  same  if  I  lived  to  be  fourscore. 

Much  forgiven,  and  little  love :  Jiow  is 
it? 

Is  there  any  thing  in  my  heart  or  life  dis- 
pleasing to  God  ?  The  question  must  be  an- 
swered. 

I  am  contiuiially  looking  for  the  substan- 
tial ground,  and  adequate  meritorious  cause 
of  justification  in  myself,  whereas  it  is  solely 
in  Christ ;  and  though  I  am  answerable  to 
Jiim  for  the  gratitude,  fidelity,  and  loyalty  of 
a  pure  heart,  it  is  not  the  cause,  but  the  ef- 
fect and  consequence  of  my  salvation  by 
him. 

Jan.  23,  1765.  It  was  evident  to  me  that 


96        THOUGHTS    ON    RELIGION,  &.C. 

for  a  worldly  advantage  I  could  and  would 
do  and  forbear  what  I  do  not  for  God  and 
Heaven. 

Feb.  15,  1765.  Is  there,  is  there,  O  my 
soul,  a  call  this  day  to  God,  to  his  obedience^ 
to  purity  of  heart,  to  love,  to  an  humble  hope 
of  bring  owned  by  him,  and  living  with  him 
forever? — There  is. 

If  I  knew  that  Christ  died  for  me  only,  it 
would  not  kindle  in  me  one  spark  of  love 
without  a  divine  op^eration  on  my  soul.  I 
have  sufticient  obligations  to  him,  acknow- 
ledge the  debt,  and  would  fain  pay  some  part 
of  it  from  a  feehng  of  gratitude,  but  find  my 
heart  is  cold  as  a  stone. 

*'  My  soul  doth  magnify  the  Lord,  and  my 
spirit  hath  rejoiced  in  God  my  Saviour."  So 
I  said,  January  16,  17,  1767,  fcr  one  whole 
night  and  day,  and  thought  I  should  never 
lose  the  experience ;  but  at  the  same  time, 
the  Song  of  Moses,  for  deliverance  at  the 
-JRcd  Sea,  was  presented  to  my  mind :  '*  In 
three  days  they  came  to  Marah."  In  one 
day  it  was  Marah  with  me  ;  all  was  gone. 

Christ  has  removed  the  burden  of  sin  from 
my  conscience  a  thousand  times  ;  and  as  of- 
ten as  he  takes  it  off  I  lay  it  on  again. 

Read  and  pray,  think  and  pray,  pray  and 
fear  not.  Lord  God,  thou  knowest  my  pray- 
er is  for  mercy,  and  strength  to  keep  mercy  : 
to  believe  and  rejoice  ;  to  believe  and  adore  ; 
to  believe  and  love  ;  to  believe  and  have  no 
will  but  to  please  thee;  to  believe  and  die  to 


CONFESSIONS.  97 

the  world ;  and  thou  knowest  that  I  prostrate 
myself  before  thee,  as  a  sinful,  helpless  crea- 
ture ;  placing  no  confidence  in  my  own 
strength,  attainments,  willing  or  running, 
but  trusting  wholly  in  thy  grace  and  power 
for  the  pardon  of  all  my  sins,  and  the  supply 
of  all  my  wants. 

God  help  me  ;  I  am  so  foolish  as  to  ex- 
pect happiness,  with  a  great  remainder  of  sin 
about  me,  if  not  all  I  was  born  with. 

So  long  as  there  is  one  speck  of  sin  re-- 
maining,  perfect  happiness  is  impossible. 

Well  may  I,  who  am  so  poor  in  love  and 
peaceableness,  polluted  in  heart,  destitute  of 
holy  zeal,  be  required  to  be  poor  in  spirit,  to 
mourn,  to  be  meek,  to  hunger  and  thirst  af- 
ter righteousness. 

Feb.  23,  1767.  A  call  v/as  given  me  from 
the  Spirit  to  see  sin  in  all  its  guilt,  malignity, 
and  curse  :  truly  to  abhor  it ;  to  have  my 
very  soul  bent  against  it,  and  to  dread  it  more 
than  death. 

No  slave  in  Turkey  ever  wished  for  deli- 
verance more  than  I  do  for  Christ's  freedom. 

Oh  !  how  happy  should  I  be,  what  cause 
of  rejoicing,  what  ground  of  adoration  and 
thankfulness  shall  I  have,  when  I  perceive  as 
clearly  within  myself  that  the  love  of  God  is 
uppermost  in  my  heart,  and  takes  place  oi  all 
other  loves,  as  I  do  that  I  love  myself  above 
any  thing  in  the  world. 

I  like  Christ's  works  so  well,  that  I  do  not 
I 


93  THOUGHTS  ON   RELIGION,  ScC. 

care  ho^v  long  I  live  to  do  it,  nor  how  soon  I 
die,  that  I  may  know  and  serve  him  better. 

If  I  do  not  devote  myself  to  the  obedience 
of  God  with  full  purpose  of  heart,  and  steady, 
sole  regard  to  his  will,  no  number  of  acts, 
religious  or  moral,  will  recommtnd  me  to 
his  favour  ;  my  whole  life  is  sin. 

Let  others  boast  of  self  power  and  despise 
help,  I  have  great  need  to  pray. 

Aug.  13,  1765.  I  had  for  many  hours  a 
strong,  lightsome,  and  overpowering  sense  of 
joy,  without  any  preceding  cause  of  reading, 
thought,  meditation,  or  action  ofany  kind,  to- 
be  the  ground  of  it ;  but  found  myself  all  on 
a  sudden  drawn  to  God,  laid  at  the  Re- 
deemer's feet  in  faith,  admiration,  and  thank- 
fulness ;  desiring  to  be  led  by  the  Spirit,  and 
making  professions  of  love  ai:id  obedience.  I 
know  such  comforts  are  not  to  be  lived  up- 
on, nor  proofs  of  a  high  state  of  spirituality^ 
Supposing  them  to  be  the  real  infiuxes  of  the 
Spirit,  they  are  to  be  considered  as  calls  to 
greater  sincerity,  circumspection,  and  faith- 
fulness, if  not  forerunners  of  trial  and  suffer* 
ings. 

I  should  be  better  contented  to  be 
what  I  am,  a  fallen,  helpless  creature,  if  my 
pride  would  let  me. 

I  never  was  thrifty  for  myself ;  and  if  I 
had,  I  should  have  been  covetous.  Thrift 
for  God  shall  now  be  thought  of,  and  that 
will  make  me  generous,  and  free  as  air. 

Though  I  have  one  foot  in  the  grave,  and 


C0NFES3I0>r'S.  ^9 

and  am  sen  sit)  Ic  that  the  world  has  left  me, 
yet  I  do  not  fip.d  that  I  have  left  it ;  but  still 
delude  m}  self  with  a  vaiu  hope  of  some  kind 
of  enjoyment  from  it,  and  remain  too  much 
under  the  power  of  sensuality. 

I  had  rather  be  cast  into  the  bnrning  fiery 
furnace,  or  the  lion's  den,  than  suffer  sin  to 
lie  quietly  in  my  heart. 

1  do  not  know  the  person  whose  good 
op'nion  I  do  not  naiuralh  love  more  than  their 

aOUl; 

I  had  a  full  conviction  that  I  stand  more  In 
awe  of  P.  L.  than  God. 

Ihave  conscience  enough  to  make  me 
uneasy  in  sin,  but  not  enoui^h  to  ketp  me 
from  it. 

In  the  case  of  others,  I  am  apt  to  be  angry 
with  the  sinner  and  not  the  sin  ;  in  my  own, 
with  the  sin  at  most,  but  not  the  sinner. 

I  am  strict  and  scrupulous  in  matters 
which  do  not  much  thwart  my  will,  nor  bear 
too  hard  upon  flesh  and  blood.  Sv)  pride 
thrives,  and  conscience  is  kept  from  being 
over  troublesome. 

I  am  often  thinking  whether  I  renounce  sin 
npon  right  grounds.  Do  L  renounce  it  upon 
any? 

The  world  mny  well  excuse  me  for  wear- 
ing a  mask  to  hide  my  guiltiness  irom  it.  1 
put  the  same  cheat  full  as  much  upon  myself, 
am  still  in  the  attempt  of  painting  and  white- 
washing to  God. 

The  world  says  of  me,  *-  a   good  sort  of 


100       THOUGHTS  ON  HELICION,  8cC- 

man,  but  a  little  too  strict  and  precise." — 
My  real  character  is  rather,  "  he  has  not  the 
fear  of  God  before  his  eyes,  neither  doth  he 
abhor  any  thing  that  is  evil." 

I  can  see  nothing  without  the  Spirit's  eyes, 
but  as  it  were  in  a  mist.  I  am  fully  persuad- 
ed of  the  truth  of  scripture,,  and  what  it  tells- 
me  of  sin,  myself,  God,  Christ,  eternity  ;  but 
with  little  more  eifect  and  true  feeling  than^ 
what  I  know  and  believe  of  some  remote 
country  in  which  I  have  no  manner  of  con- 
cern. 

If  things  and  providences  are  not  accord- 
ing to  my  mind,  I  can  dissemble  ;  but  do 
what  I  will,   cannot    be  pleased.     Let  the 
thought  of  my  being  displeased  with  God  be,, 
ever  so  hard,  it  is  better  to  know  it. 

I  can  truly  say  of  every  one  I  know,  I  hope 
they  are  better  than  myself. 

I  am  continually  looking  at  the  clouds  to 
know  whether  I  should  be  pleased  with 
God. 

You  tell  me  that  the  remembrance  of  sin? 
should  be  accompanied  with  self-loathing, 
and  a  childlike  ingenuous  concern  for  having 
displeased  God,  rather  than  a  slavish  dread  of 
punishment.  I  see  the  reason  and  excellence 
of  such  godly  sorrow,  but  plainly  perceive 
that  if  I  w\^s  secure  from  all  fear  of  punish- 
ment for  my  sins,  I  could  easily  be  reconcil- 
ed to  myself  for  having  committed  them. — 
Since  this  is  the  case  with  me,  I  have  great 
cause  to  be  thankful  that  I  am  not  hidden 


CONPESSIONS.  101 

from  myself;  and  I  am  sure  there  is  no  other 
way  of  putting  things  upon  a  better  footing 
wiih  my  soul,  than  kno\\  ing  \^  hat  1  am.  The 
Lord  keep  me  close  to  this  prayer  in  all  sin- 
cerity :  *'  Try  me,  O  God,  and  search  the 
ground  of  my  heart." 

Sin  is  still  strong,  with  the  grave  opening, 
and  ready  to  close  upon  me. 

I  could  tear  my  heart  out  for  not  being 
God's.  I  have  been  deceived  all  my  life  by 
sayings  of  philosophers,  scraps  of  Ntrses,  and 
most  of  all  by  the  pndc  of  my  own  heart,  in- 
to an  opinion  of  self-power,  which  the  scrip- 
ture  plainly  tells  me,  and  L  fmd  by  repeated 
fruitless  efforts  that  I  have  not, 

I  ha\x  great  cause  to  be  sorry  and  asham- 
ed that  anv  who  liave  a  much  less  income 
than  myself  should  be  more  contented,  or  that 
any  who  have  more  pains  and  sufferings 
should  bear  them  better. 
.  I  have  sinned  enough,  and  long  enough, 
and  though  I  would  give  the  world  to  sin  no 
more,  dare  not  say,  1  shall  not. 

I  think  so  much  of  what  others  should  da, 
that  L  cannot  find  time  to  bestow  one  thought 
of  that  kind  upon  myself. 

If  the  devil  could  take  Christ  from  me  I 
should  be  ready  for  any  wickedness. 

The  more  I  am  terrified  with  a  sight  and 
sense  of  sin,  the  more  precious  Christ  is,  and 
the  faster  I  lay  hold  on  him. 

My  apprehension  of  sin  is  faint,  and  chief- 
ly speculative  :  if  I  had  a  true  sense  and  feel- 


i02       THOUGHTS  on  &EL16I0N,  &C. 

ingof  it,  I  should  be  much  more  pained  with 
it  than  I  am  with  the  stone,  and  gladly  sub- 
mit to  any  method  of  cure. 

My  death  will  be  no  more  regarded  by  the 
world  than  that  of  a  worm  or  a  fly  ;  but  it  is 
of  infinite  consequence  to  me. 

If  I  could  make  myself  patient,  resigned, 
and  thankful,  I  had  rather  that  God  should 
do  it,  as  it  would  be  a  token  and  proof  of 
his  love,  and  favourable  presence  with  me. 

If  I  felt  for  the  disorder  and  danger  of  my 
soul,  as  I  do  for  my  body  in  pain  and  sick- 
ness, I  should  look  out  every  way  for  help  ; 
be  a  thousand  times  more  anxious  for  its  re- 
covery than  I  am  ;  submit  to  any  method  of 
cure,  and  say  unfeignedly  to  God,  **ure,  feri, 
seca  ;"  that  is,  burn,  strike,  cut. 

Whenever  I  do  any  good,  instead  of  ap- 
plauding myself,  or  supposing  that  Christ 
will  place  it  to  my  account  in  a  way  of  merit, 
I  should  consider  what  more  I  might  have 
done,  and  have  not. 

When  I  am  well,  I  think  I  can  put  myself 
into  the  hands  of  God,  and  be  content  to  be 
at  his  disposal ;  when  pains  come,  I  had  ra- 
ther choose  for  myself,  and  am  impatient  to 
be  at  ease. 

If  a  person  whom  I  esteemed  and  loved, 
and  absolutely  depended  on  for  my  support 
and  happiness,  was  to  prescribe  a  rule  of  con- 
dnct  to  me,  I  should  conform  to  it  with 
pleasure,  and  hardly  ever  deviate  from  it,  es« 
pecially  if  I  knew  he  had  his  eye  always  upon 


CONf  KSSiGNS.  105 

me.  Why  then  am  I  not  so  affected  towards 
God,  but  because  I  value  his  favour  less,  or 
stand  less  in  awe  of  him,  or  judge  the  per- 
formance of  his  commands  to  be  impossible, 
or  trust  unwarrantably  in  his  mercy,  and  all 
from  a  prevalent  corruption  of  heart  and  na- 
ture ? 

Lord,  forgive  my  sins,  and  suffer  me  to 
keep  them.  Is  this  the  meaning  of  my  pray- 
ers ? 

I  fly  from  myself  to  God,  I  appeal  from 
myself  to  Christ. 

How  sad  to  find  reason  to  say,  I  see  God 
in  every  thing  but  myself. 

I  see  and  own  my  obligations  to  Christ, 
but  have  not  near  so  lively  a  sense  of  them 
as  I  have  of  much  inferior  kindnesses  re- 
ceived from  another  hand.  Perhaps  the  rea- 
son may  be,  partly,  that  I  consider  his  bene- 
fits as  necessary  emanations  of  divine  good- 
ness ;  partly,  because  he  requires  things 
which  seem  hard  to  me,  taking  up  the  cross, 
forsaking  all,  mortification  of  self,  a  change 
of  nature  and  will,  and  this  damps  my  grati- 
tude to  him,  though  in  all  reason  it  should 
increase  it. 

As  earthly,  sensual,  devilish  as  ever,  and 
worse  than  my  former  self  by  an  accursed 
hypocricy.  Son  of  David,  have  mercy  up- 
tm  me  and  heal  my  soul  ! 

All  I  do  for  self,  reading,  meditating,  com* 
|K)sing ;  all  terminate  in    self-graiiEcsuicH^ 


lf}4-      THOUGHTS  ON  REIIGION,  &C.       ' 

with  hardly  any  view  to  usefuhiess  or  gene- 
ral benefit. 

If  it  was  put  to  my  choice,  whether  I 
would  go  immediately  to  hea  en,  or  stay  lon- 
ger in  this  world,  I.  should  choose  the  for- 
mer ;  but  then  I  belit  ve  it  would  be  ra- 
ther to  avoid  being  thouglit  a  fool,  and  to  be. 
rid  of  the  vexations  I  meet  with  here  than  in 
love  to  Christ,  and  desire  of  the  company  and: 
delights  of  heaven. 

I  find  it  very  difficult  to  conceive  how 
God  can  show  mercy  to  me,  without  shov/, 
ing  it  to  all. 

I  should  think  myself  undone  if  1  might 
not  pray, 

The'will  of  God  is  so  dear  and  sacred  to 
me,  as  his  will,  in  the  love  of  God,  and  with 
a. sincere  desire  to  please  him.  that  I  would 
not  oppose  it  if  he  was  not  present  or  privy 
to  my  disobedience,  or  I  knew  certainly  that 
he  would  not  inflict  any  punisimient  upon  me 
for  it. 

.  1  do  acts  of  love  without  love.  1  do  not 
perceive  it  to  be  a  nature  in  me  ;  and  I  am 
sure  that  if  ever  1  am  possessed  of  it,  it  must 
be  by  a  supernatural  change.  Here  is  work 
for  prayer. 

'  October  26,  1766.  Come,  my  heart,  draw 
nigh  to  God  for  remission  and  renovation, 
with  fulness  of  desire  for  a  full  work  ;  come 
now,  this  moment,  as  also  to  Jesus,  for  all  his 
cleansing,  for  washing  in  his.blood,  for  love^ 


GOIfFESSIOl^S.  105 

for  fidelity.  Deliver  thyself  into  his  hands, 
and  beg  of  him  to  purge  his  floor  in  thee, 
and  make  thee  pure  wheat,  fit  for  his  garner. 
And,  O  Spirit  of  holiness,  do  thou  bring  me, 
in  repentance  and  faith,  to  the  blood  of 
sprinkling  ;  sanctify  my  spirit,  soul,  and  bo- 
dy ;  and  baptize  me  with  thy  fire  unto  obe- 
dience and  love  of  the  truth. 

1  puzzle  myself  about  the  prophecies,  es- 
pecially the  Apocalypse,  and  am  often  pry- 
ing into  futurity,  but  do  not  advert  enough 
to  what  1  may  certainly  know  without  a  pro- 
phecy, what  and  where  1  shall  be  within  a 
few  years  at  the  most,  if  1  suffer  sin  to  keep 
possession  of  me  ;  if  1  do  not  abhor  and  cast 
it  from  me  in  the  fear  of  God  ;  if  1  do  not 
pluck  out  the  right  eye,  and  cut  off  the  right 
hand;  if  1  do  not  humble  myself  deeply  before 
God  ;  cry  earnestly  for  mercy,  and  yield 
myself  to  him  unfeignedly,  and  with  the  ut- 
most sincerity  of  intention  for  newness  of 
heart  and  spirit. 

1  want  forgiveness  of  one  sin,  and  strengtii 
against  it ;  but  God  wants  to  do  more  for 
me,  and  will  forgive  and  deliver  me  from 
none  till  1  make  further  search  into  myself, 
and  bring  my  sins  before  him  all  together. 

God  hears  my  prayers  for  deliverance 
from  one  sin,  by  holding  me  imder  it  till  1 
discover  more,  and  am  led  to  the  root  of  all. 
sin  in  an  evil  heart,  #^nd  evil  nature. 

1  cannot  work  repentance  in  myself,  1  can- 


106       THOUGHTS  ON    RELIGION,  kc. 

jiot  purify  my  heart,   1   cannot   change  riy- 
nature. 

''  The  blood  of  sprinkling  speaketh  Letter 
things  than  that  of  Abel  ;'* — cricth  louder 
in  the  cars  of  God  for  mercy  to  mankind, 
than  that  of  Abel  did  against  Cain  for  ven- 
i^eance.  Why  does  it  not  cry  as  loud  in  my 
ears,  and  in  the  depths  of  my  heart,  for  gra- 
titude, for  love,  for  faithful  and  true  alle- 
giance, for  zeal  and  fidelity  in  the  service  of 
my  Lord,  for  obedience  to  every  command, 
and  to  all  that  is  written  in  his  book  ? 

Lord  Jesus,  thou  knowest  that  can  only  be 
in  a  day  of  power,  when  thou  say  est,  "Ephi 
phatha,"  and  speakest  thyself  into  my  hcart.- 
Oii !  speak  ;  come  quickly  to  a  sinner  bound 
k  nd  and  foot,  and  lying  at  the  point  of^ 
deaf.h. 

My  prayers  can  only  be  answered  in  the 
way  of  a  severe  mortification,  and  1  would 
have  the  business  done  without. 

December  1,  1766.  It  was  suggested  to' 
my  heart  and  conscience,  as  by  a  heavenly 
voice,  that  God's  command  is-for  an  abso-' 
lute,  immediate  renunciation  of  sin,  and  a 
perpetual,  full  obedience,  and  that  every 
thing  short  of  such  a  purpose  is  prevarica- 
tion, rebellion,  misery,  death. 

The  shame  and  disgrace  of  a  certain  error 
in  life,  though  unattended  with   guilt,    gives  ^ 
me  more  sensible  compunction  and  sorrow- 
of  heart  than  all  the  sins  1  ever  committed. 
1  feel  in  this  inst  mce  how  1  should  be  affect- 


CONFESSIONS.  107 

cd  towards  God  on  account  of  sin,  and  am 
not. 

That  error  seizing  upon  the  mind  as  irre- 
trievable, is  a  resemblance  of  hell,  and  with 
the  blessing  of  God  may  be  the  means  of 
keeping  me  out  of  it,  by  leading  me  to  con- 
sider what  other  errors  may  be  retrievable. 

Shut  up  in  self,  like  a  toad  in  a  hole,  and 
as  full  of  venom. 

It  is  my  own  fault,  if  1  do  not  profit  by 
Xhc  defects  of  others,  by  taking  occasion  from 
them  to  prove  and  exercise  my  own  virtue. 
The  question  should  be,  what  kmd  of  senti- 
ment or  bthaviour  does  tlie  case  require  ? 

What  has  the  day  done  for  me  ?  Has  it 
set  me  nearer  heaven  ?  Has  it  brought  in  an 
increase  of  knowledo^e  and  virtue  ?  Has  it 
been  devoted  to  the  servict  of  God  and  man, 
or  spent  in  sensuality  and  seli-pieasing  ? 

1  am  grievously  offended  with  my  parishion- 
ers, because  they  .will  not  contribute  to  my 
reputation  in  the  world,  by  being  converted 
by  me.  Lord,  lt;t  thy  Spirit  go  with  me  in- 
to the  depths  of  my  heart  to  show  me  more 
and  more  of  its  deceit  and  desperate  wick- 
edness. 

I  plainly  perceive  that  1  have  horribly 
abused  gospel- grace,  if  not  to  an  allowance  of 
sin,  yet  to  make  me  less  fearful  of  it,  and 
keep  off  the  Spirit's  reproof. 

In  all  the  good  1  do,  1  have  litde  thought 
but  of  pleasing  and  enjoying  myself.  The 
inquiry  is,  how  shall  1  find  my  account  in 


108       THOUGHTS  ON   REXIGIGN,  ScC. 

such  an  action,  or  course  of  life,  in  respect 
of  ease  and  self-satisfaction ;  and  if  duty  will 
not  pay  me  something  in  hand,  it  is  an  hun- 
dred to  one  1  baulk  it.  The  point  should  be, 
not  what  will  please  myself,  but  God.  The 
time  and  manner  of  enjoyment  may  be  left  to 
him.  It  appeal's  also  from  hence,  that  the 
supposing  virtue  to  be  its  own  reward,  is  not 
the  way  to  secure  the  interests  of  virtue,  but 
destructive  of  Christian  hope,  and  an  unstea- 
dy, fallacious  principle  of  action,  which 
w^ould  oftener  lead  us  from  what  is  right  than 
to  it. 

1  shall  never  think  I  live  till  1  desire  to 
live  no  longer. 

Some  fiX  their  eyes  so  much  upon  the 
atonement  of  the  cross,  as  to  be  blind  to  the 
:example  of  it ;  others  so  much  upon  the  ex- 
ample, as  to  undervalue  the  atonement  of  it. 
It  is  a  happy  art,  and  the  Christian's  work  to 
avoid  both  extremes :  for  my  own  part,  1 
find  1  am  more  willing  that  Christ  should 
take  me  unto  himself  for  the  communication 
of  his  benefits,  than  1  am  to  take  him  into 
heart  with  his  pure  commands,  strict  disci- 
pline, self-denial,  and  suffering  spirit. 

If  proclaiming  ray  life  before  men  and  an- 
gels, will  be  proclaiming  the  glory  of  saving 
grace,  let  it  be  done.  1  do  not  desire  to 
have  one  sinful  act,  word,  or  thought  con- 
cealed. Forgiveness  through  the  blood  of 
Christ  will  be  to  myself  an  endless  spring  of 
admiraticm,  love,  and  thanksgiving  ;  and  the 


THE     SCRlPTiyRES.  109 

blessed  company  of  heaven  will  join  with  me 
in  praising  God  and  the  Lamb  for  it  to  all 
eternity. 


CHAP.  II. 
THE  SCRIPTURES. 


I  DREAMED  1  saw  Christ  curing  a  dis- 
tempered  person.  1  immediately  applied  to 
him  for  my  own  healing.  He  asked  me  in 
what  respect.  1  answered,  1  want  spiritual 
healing  and  forgiveness  of  sins.  He  seemed 
to  doubt  whether  1  truly  desired  it.  1  fell 
upon  my  knees  and  besought  him.  earnestly  ; 
on  which  he  said  with  a  gracious  look,  *'Thy 
sins  are  forgiven  thee  ;  go,  and  sin  no  more." 
1  was  transported  at  the  words,  and  wept 
tears  of  joy  in  great  abundance.  My  reflec- 
tion  on  waking  was,  that  I  had  as  full  assu- 
rance from  the  word  of  God  of  the  remission 
of  sins,  and  as  plain  a  command  to  sin  no 
more,  as  if  it  was  spoken  to  me  by  a  voice 
from  heaven,  or  by  Christ  himself  in  person  : 
"  If  they  hear  not  Moses  and  the  prophets, 
neither  will  they  be  persuaded  though  one 
rose  froiu  the  dead." 


110       THOUGHTS    ON    RELIGION,  &C. 

St.  Austin,  in  his  Confessions,  lib.  12. 
cap.  26,  delivers  himself  to  this  purpose  : 
•'  If  1  had  been  enjoined  by  God  to  write  the 
book  of  Genesis,  I  should  have  chosen  to 
have  composed  in  it  such  a  manner,  for 
depth  and  eloquence,  that  they  who  did  not 
understand  creation,  should  nevertheless  not 
be  able  to  reject  it  for  being  above  their  capa- 
city ;  and  that  whatever  oifferent  truths  any 
man,  or  number  of  men  might  discover,  or 
have  discovered  to  them,  should  be  contained 
in  the  conciseness  of  the  text."  This  shows 
a  vast  reach  of  thought  in  St.  Austin,  and 
opens  to  us  an  amazing  ejttent  of  truth  in 
scripture,  and  seems  to  have  been  his  real 
opinion  of  the  book  of  Genesis. 

The  scripture  is  light  and  truth  from  God, 
a  clue  put  into  my  hands  by  him,  to  guide 
me  through  the  mazes  of  darkness  and  er- 
ror ;  the  instrument  he  works  with  in  the  de- 
struction of  sin  and  purification  of  mv  na- 
ture ;  and  if  I  do  but  receive  it  as  such,  I  am 
sure  he  w  ill  bless  it  to  me  in  such  ways  as 
he  knows  to  be  best  for  me.  My  only  pray- 
er to  the  Father  of  Mercies  and  God  of  all 
ct^nsolation,  is,  that  he  would  give  me  a  full 
conviction  and  certain  apprehension  of  my 
faith  aijd  sincerity  in  the  use  of  it;  and  all 
the  rest,  the  measure  of  illumination,  sensi- 
ble comforts,  and  wordly  accommodations  I 
leave  cheerfully  to  him. 

Some  people  lie  at  catch  with  scripture,  for 


THE    SCRIPTURES.  Ill 

examples  or  expressions  to  countenince  their 
corruption. 

The  design  of  the  Christian  reHgion  is  to 
change  men's  views,  lives,  and  tempers. — 
But  how?  By  the  superior  excellence  of 
its  precepts  ?  By  the  weight  of  its  exhorta- 
tions, or  the  promise  of  its  rewards  ?— No  ; 
but  by  convincing  men  of  their  wretched 
guilt,  blindness,  and  impotence  ;  by  inculca- 
ting the  necessity  of  remission,  supernatural 
light  and  assistance,  and  actually  promising 
and  conveying  these  blessings.  And  if  it 
does  not  prove  its  divinity  by  its  efficacy,  let 
it  be  condemned  as  an  imposture.  This  was 
one  of  Its  most  operative  convincing  proofs  at 
the  beginning,  and  certainly  is  its  greatest  a- 
biding  proof. 

The  scripture  sends  to  my  heart ;  and  my 
heart,  well  known  and  considered,  sends  me 
back  again  to  the  scripture,  with  great  ad- 
vantage for  the  understanding  of  it. 

It  may  be  a  dangerous  snare  to  me,  and  I 
may  go  mourning  all  my  life  long,  if  I  expect 
any  thing  from  God  that  he  has  never  pro- 
mised. 

Eve  was  sadly  mistaken  in  Cain,  when  she 
said  she  had  gotten  the  man  Jehovah,  (the 
promised  st;ecl)  and  had  got  no  better  than  a 
murderer.  Perhaps  this  is  a  common  mis- 
take: and  men  think  they  have  Christ,  when 
they  have  nothing  in  them  but  the  spirit  of 
Cain. 

If  we  had  a  voice  from  heaven,  it  would 


112        TH0UG5ITS  ON   RELIGION,  &€» 

reveal  no  new  scripture  to  us,  it  would  send 
us  to  the  law  and  the  testimony;  why  then 
should  we  not  adhere  to  the  word,  and  make 
a  diligent  use  of  it  without  ?  We  should^ 
if  we  believed  it. 

The  religion  of  most  men  is  iixed  from 
nature;  that  is,  worldly  ease  and  conven- 
ience, before  they  come  to  the  reading  of 
the  scripture.  The  consequence  is  plain. 
In  all  points  where  it  exceeds  their  standard,, 
it  will  be  pared  away. 

With  what  a  mixture  of  fear,  reverencCj 
and  holy  joy  should  we  open  the  bible  !  the 
book  of  truth  and  happiness!  God's  heart 
open  to  man  1  And  yet  the  whole  and  every 
part  of  it  secreted  from  him,,  and  hid  under 
an  impenetrable  veil  till  he  opens  his  heart 
to  God. 

Before  the  coming  of  Christ,  the  law  and' 
the  gospel  were  in  one,  but  the  latter  so  hid 
under  the  former  that  it  w^s  matter  of  some 
difficulty  to  discern  it.  After  his  comings 
the  gospel  part  of  the  law  was  taken  out  of 
it,  and  separated  from  it,  and  by  being  pla- 
ced apart,  in  a  conspicuous  point  of  view^ 
reflected  back  its  own  lustre  upon  the  law, 
discovered  plainly  that  it  was  in  it,  and  gave 
it  a  strength  and  vigour  which  it  never  had 
before. 

The  wisdom  of  this  world  is  foolishness 
with  God  ;  consequently  the  wisdom  of  God 
IS  foolishness  whh  man.  The  consequence 
of  both  is  plain ;  all  who  adhere   to   divine 


tilB    SCRIPTURES.  113 

v/isdom  and  illumination  must   necessarily 
be  fools  in  die  eye  of  the  world. 

The  scripture  is  unto  us  what  the  star 
was  to  wise  men ;  but  if  we  spend  all  <ur 
time  in  gazing  upon  it,  observing  its  mo- 
tions, and  admiring  its  splendour,  without 
being  led  to  Christ  by  it,  the  use  of  it  will 
be  lost  to  us. 

Perhaps  it  may  be  a  good  fule  in  the  read- 
ing of  scripture  not  to  run  from  one  passage 
to  another,  or  suppose  it  a  duty  to  read  u 
certain  portion  of  it  every  day,  but  to  dwell 
upon  particular  passages,  till  they  have  in 
some  measure  done  their  office. 

Every  one  should  apply  scripture  to  him- 
self, as  if  it  was  written  for  him  only. 

Scripture  reading  is  a  feast  indeed,  when 
W€  find  in  ourselves  a  disposition  to  receive 
it  in  truth  and  simplicity. 

*'Son  of  man,  can  tliese  dry  bones  live  ? 
Lord  God,  thou  knowest."  Show  me  a 
thought  so  interesting,  so  profound,  so  im- 
pressive,.  and  so  well  expressed  in  a  pagan 
author. 

Poison  secretly  conveyed  into  an  antidote 
must  be  fatal,  because  no  farther  cure  will 
be  looked  for.  How  many  themselves  poi* 
son  their  great  antidote  the  Bible  ! 

Look  full  at  scripture^  especially  the  bea- 
titudes ;  do  •ot  be  afraid  of  it,  it  is  a  sove- 
reign cure,  for  a  sick  soul ;  but  dien  it  must 
not  be  adulterated,  as  it  is,  with  the  spuri- 
ous mixtures  of  human  reason, 
K  2 


114         THOUGHTS  ON   RELIGIOX,  t-CC\ 

We  go  to  the  commentators  for  the  mosl 
part,  because  we  are  afraid  to  take  Christ  and 
his  apostles  upon  their  own  word,  if  we 
had  a  simple  faith  we  should  seldom  want 
others  to  explain  their  meaning. 

It  is  an  awful  dreadful  thing  to  come  full 
into  the  light  of  scripture,  and  be  upon  a 
foot  of  sincerity  with  God. 

Our  spiritual  progress  is  greatly  hindered 
by  running  from  one  thing  to  another. 
When  any"  thought,  discovery,  or  passage 
of  scripture  makes  a  strong  impression,  and, 
as  it  w^ere,  seizes  upon  the  mind,  consider 
it  as  of  God,  and  give  it  time  and  opportu- 
nity to  work  its  effect,  by  excluding  every 
thing  else  for  a  season.  It  would  be  of  ia^ 
iinite  use  to  keep  an  exact  history  of  such 
inward  workings;  their  rise,  continuance, 
declension,  and  revival  ;  and  the  communis 
cation  and  comparison  of  many  such  histo- 
ries would  not  only  afford  mattc*r  of  curious 
knov/ledge,  great  improvement,  and  mutual 
comfort ;  but  perhaps,  be  one  of  the  strong- 
est evidences  of  Christ's  mission  and  the 
truth  of  scripture. 

The  scriptures  are  so  darkened  with  ex- 
positions, and  buried  under  such  a  heap  of 
rubbish,  that  it  is  a  kind  of  labour  even  for 
the  Spirit  of  God  to  remove  it.  The  minds 
of  the  poor,  not  being  sophisticated  by  the 
false  glosses  which  obscure  the  plain  sense  of 
scripture,  are  in  a  much  better  condition  for 
understanding  it  than  the  learned. 


THE    SCRIPTURES.  115 

It  is  no  objection  to  the  truth  of  scripture 
that  so  many  different  sects  find  their  own 
opinions  in  it ;  for  first,  if  they  were  all 
agreed  in  their  sense  of  it,  and  submission 
to  it,  the  testimony  it  brings  against  the 
blindness  and  corruption  of  mankind  would 
be  weakened:  secondly,  is  is  no  disparage 
ment  to  a  looking-glass  that  all  see  some- 
thing in  it  that  is  pleasing  to  themselves  ;  tlie 
glass  is  true,  the  eye  is  partial. 

It  is  said  of  Socrates,  that  when  he  belie- 
ved he  was  divinely  admonished  to  do  any 
thing,  it  was  impossible  to  make  him  take 
a  contrary  resolution.  How  does  this  ex- 
ample shame  those  who  pretend  to  receive 
and  believe  the  scripture  as  a  divine  direc- 
tion, and  yet  for  the  most  part  trample  it  un- 
der their  feet  ? 

it.is  the  great  design  of  tlie  scripture  to 
teach  the  best  to  despair  of  being  self-saved,; 
the  worst  not  to  despair  of  being  saved  by 
Christ,  and  to  offer  all  the  help   they  want. 

The  scripture  was  writtea  to  be  transcri- 
bed into  the  heart,  and  it  has  its  effect  when 
the  heart  is  in  such  full  consent  and  agree- 
ment therewith,  that  the  scripture  might 
have  been  copied  from  it. 

It  is  impossible,  in  the  nature  of  things, 
that  so  burdensome  and  expensive  an  in- 
stitution, as  that  of  Moses,  should  ever 
have  been  received  by  the  Jews,  but  upon 
sufficient  evidence  of  its  being  divine.  See 
Stillingfleefs  Orig.  Sac,  vol.  2.  cap.  i.p.  110, 


MS       THOUGHTS  ON   RELIGION,    &C. 

The  design  of  revelation  is  to  inform 
mankind  that  they  are  in  a  state  of  ruin,  and 
under  the  divine  displeasure  by  reason  of 
sin,  and  to  propose  the  means  of  their  re- 
covery to  the  favour  of  God  and  the  hope 
of  eternal  life,  by  faith  in  a  Redeemer,  and 
submission  to  his  teaching  and  authority. 

Setting  aside  St.  Paul,  I  should  think  Mn 
Law  right  in  his  notion  of  regeneration  ;  but 
when  I  look  ,  into  the  scripture,  1  am. sure 
he  is  wrong. 

Many  assent  to  the  truth  of'scripture,  and' 
make  use  of  it  to  paint  their  faces,  but    wili~ 
not  suffer  it  to  get  within  them,  nor   come 
too  near  the  heart.. 

How  can  P  be  discontented  or  low-spir- 
ited, want  of  employment  or  enjoyment, 
when  I  have  the  scriptures  to  go  to  ? 

I  have  the  writings  of  a  most  invaluable 
estate  in  my  hands,  made  over  to  me  as  my 
own  property;  and  whenever  I  open  the 
New  Testament,  and  think  of  the  un- 
searchable riches  of  Christ  therein  convey- 
ed to  every  believer,  Imay  look  down  with 
contempt  on  all  earthly  possessions,  and  de- 
serve to  forfeit  my  interest  in  the  gosj^el 
treasure  if  I  do  not. 

There  is  but  one  kind  of  happiness  in  na- 
ture for  intelligent  creatures,  viz.  that  by 
which  God  is  happy  :  God;  is  happy  in  his 
•own  will  ;  therefore  intelligent  creatures  can 
Only  be  happy  by  their  knowledge  of,  and 
conformity  to,    that  wilL     The    question^ 


GOD.  117 

Where  is  this  knowledge  to  be  had  ?  is 
easily  answered ;  and  the  necessity  of  a  re- 
velation for  this  purpose^  together  with  tlK: 
helps  it  ofFef-s  for  bringing  mankind  to  that 
conformity,  appear  at  once. 


CHAP.  III. 
GOD, 


ALL  spiritual  happiness  is  in  God,  and  in- 
separable from  him,  and  there  is  no  possi- 
bility of  the  creatures  receiving  any  but 
by  being  in  him.  The  gospel  only  teacher 
the  necessity  of  this  union,  and  the  precious 
means  and  mystery  of  it  by  Christ. 

The  mercy  of  God  is  the  first  article  of 
every  mans  creed ;  but  the  different  man- 
ner of  understanding  and  applying  it  makes 
an  essential,  infinite  difference  in  the  char- 
acters of  men^  and  constitutes  either  religion 
or  atheism. 

I  believe  the  universal  immediate  pre- 
sence of  God ;  that  he  is  the  foundation, 
life,  and  essence  of  all  creation,  and  of  eve- 
ry part  and  particle  of  it ;  or,  in  St.  Paul's 
words,  that  he  is  above  all,    and  through 


118       THOUGHTS   ON   RELIGION,    &C. 

all,  and  in  all  ;  but  still  he  is  absent,  and 
infinitely  removed  from  me,  unless  I  fiJid 
him  in  my  own  heart.  Tlie  greatest  knowl- 
edge of  his  being  and  attribute!  will  avail 
me  nothing,  if  1  do  not  also  know  as  my 
F.ither  in  Christ;  and,  as  such,  favouring, 
loving,  and  blessing  me,  in  time  and  to  all 
eternity. 

1  do  not  think  it  is  in  the  power  of  God 
to  make  any  thing  to  be  our  happiness  but 
himself. 

The  mercies  of  God  refused,  aggravate 
guilt,  and  draw  on  great  ruin  ;  but  what 
then  ?  Must  not  God  therefore  make  a 
tender  of  his  mercy  ?  And  must  none  be 
the  better  for  it,  because  some  will  be  the 
worse  ? 

Nothing  but  love  can  unite  with  and  enjoy 
love.     The  nature  of  God  must  be  in  use 
'"before  it  can  be  a  good  to  us- 

Ail  glory  is  so  properly  and  solely  God's, 
that  none  can  belong  to  any  other  ;  and 
whitever  creature,  man,  or  angel,  takes  any 
to  itscir,  in  so  doing,  discovers  the  nature, 
and  falls  into  the  condemnation  of  the  de- 
vil. 

What  do  I  ask  of  God  ?  Happiness  con- 
fusedly ?  Or  himself  as  the  only  ground 
ef  it  ? 

No  rational  creature  can  be  truly  happy 
in  the  enjoyment  of  any  thing,  so  long  as 
there  is  any  thing  better  to  be  enjoyed. 
This  thought,  if  true,  leads  directly  to  God. 


GOD.  119 

The  will  of  God  is  God  ;  and  to  love  one 
without  the  other  is  impossible. 

If  we  look  only  at  our  fellow- creatures, 
we  shall  find,  or  take  but  too  many  occa- 
sions of  pride  and  self-exaltation. 

The  way  to  be  humble  is  to  look  up- 
wards to  God.  If  we  think  greatly  of  his 
majesty,  purity  and  infinity  of  all  excel- 
lence, it  will  give  us  such  a  striking  view 
of  our  vileness  and  absolute  unworthiness, 
that  we  shall  think  it  hardly  possible  for  any 
to  be  lower  than  ourselves. 

The  angels  are  swallowed  up  in  the  will  of 
God,  as  their  centre  of  rest  and  full  enjoy- 
ment, and  have  not  one  th(jught  out  of,  or 
beyond  it.  If  they  should  give  their  wills 
unto  any  thing  else,  but  for  a  mnment,  they 
would  lose  their  name,  nature,  and  happi- 
ness. 

Though  God  reveals  his  own  character  in 
his  word,  he  reserves  to  himself  the  revelation 
of  it  to  us  by  his  word.  Whenever  he  dis- 
covers himself  effectually  and  savingly,  the 
heart  knows  it  is  he  and  not  the  mere  word 
that  hath  done  it. 

I  long  to  know  more  of  that  Being  who 
made  the  world,  and  to  whom  I  have  so  ma- 
ny obligations. 

It  is  easy  to  say,  Blessd  be  God  in  every 
thing ;  and  where  is  the  man  that  is  always 
pleased  with  God  ? 

How  happy  should  we  be,  if  we  loved 
God  but  a  little. 


120       THOUGHTS  ON  RELIGION,  &C. 

There  is  no  possibility  of  happiness  but  in 
the  will  of  God,  and  in  the  discovery  of  it  as 
his  goodness  to  mankind,  and  the  only  way 
in  which  he  can  communicate  it. 

"  God  and  enough,"  «ays  B.  The  reason 
why  we  never  have  enough,  or  know  not 
what  we  would  have,  is  because  we  neither 
hav'e,  nor  desire  to  have  God. 

If  we  had  self-power,  or  could  be  self- sa- 
ved, we  should  be  gods  to  ourselves  :  and 
therefore  God,  for  his  own  glory,  and  to  pre- 
serve us  from  this  cursed  idolatry,  keeps  all 
l^ower  into  his  own  hands. 

With  us,  commonly,  sin  is  no  sooner  pasft 
than  forgotten.  To  God  it  is  alike  present 
at  all  times,  and  he  always  sees  us  in  the  very 
act  of  what  we  did  fifty  years  ago. 

Those  who  do  not  choose  to  be  like  God, 
Avill  certainly  make  God  like  themselves,  as 
regardless  of  sin,  and  as  little  concerned  to 
punish  it  as  they  think  he  should  be. 

God  has  made  the  only  thing  which  con- 
stitutes oin*  happiness,  resignation  and  love  of 
his  will,  common  to  all, 

"  Forgive  me  all  my  sin  ;"  An  unreason- 
ble  and  shameful  petition  to  any  but  God ; 
for  though  all  sin  is  infinitely  aggravated  by 
by  being  against  God,  yet  the  only  hope  of 
sinners  is,  that  it  is  against  God. 

We  dishonour  God  greatly,  and  deny  his 
nature,  by  not  expecting  great  things  from 
him. 

God  ktseps  us  from  much  evil  by  the  se- 


GOD.  121 

cret  methods  of  his  providence,  or  prudential 
considerations  respecting  our  worldly  inte- 
rests or  convenience,  while  iu  us  there  is  no 
sanctification. 

God  sometimes  suffers  the  temptations  to 
be  very  great,  as  in  the  case  of  Adam  and 
Eve,  and  the  Prophet,  1  Kings  xiii.  but  his 
command  is  sacred,  and  the  consequence  of 
breaking  it  is  terrible. 

God's  punishments  and  favours,  though 
delayed,  are  as  certain  in  his  own  time  and 
manner,  as  his  eternal  unchangeable  justice 
and  goodness. 

The  highest  angels  know  that  tliey  are 
kept  in  being,  and  supported  every  moment 
in  their  state  of  rectitude,  by  the  will  and 
power  of  God  ;  and  this  sense  of  their  de- 
pendence is  their  glory,  perfection,  happiness, 
song  of  praise,  and  the  ground  of  their  love 
and  adoration. 

God  manifests  himself  in  all  his  works, 
benefits,  and  blessings,  and  hides  himself  a- 
gain  in  his  providential  crosses  and  afflic- 
tions, and  the  pains  and  sorrows  of  life. — 
All  is  just  as  it  should  be  ;  he  tells  us  plainly 
that  we  were  not  made  for  a  happmess  in  this 
world,  as  he  does  that  he  made  and  governs 
it. 

It  is  hard  to  say  whether  God  manifests  of 
hides  himself  more. 

If  God  would  give  me  all  in  heaven  and 
earth  without  himself,  I  should  be  extreme-^ 
ly  and  for  ever  miserable. 


122        THOUGHrS   ON    RELIGION,  &;C. 

I  am  bound  to  thank  God  for  my  being  ; 
for  the  continuance  aiid  support  of  my  life  ; 
and  for  innumerable  benefits  respecting  this 
world  ;  but  most  of  all  for  making  me  capa- 
ble of  knoNving,  loving  and  enjbying  him  ; 
calling  me  to  this  happiness,  and  qualifying 
me  for  it, 

God  is  my  maker,  preserver,  redeemer, 
sanctifier  :  do  I  delight  to  consider  him  un- 
der these  characters  ? 

KI  was  to  be  assured  that  there  is  no 
God,  or  that  he  does  not  govern  the  world, 
nor  regard  what  is  doing  in  it,  nor  hear  pray- 
er, nor  promise  immortality  and  prepare  us 
for  it,  how  would  it  aftect  me  ?  Should  I 
thhik  m.yself  undone,  as  being  deprived  of  ail 
my  hope  and  comfort ;  my  best  friend,  and 
the  dearest  object  of  my  heart  ? 

Gcd  is  my  end,  Christ  is  my  way,  the  Spi- 
rit my  guide. 

God  has  the  same  knowledge,  inspection, 
and  care  of  every  one,  as  if  there  was  but 
one. 

It  is  my  duty  to  keep  myself  at  an  awful 
distance  from  God's  natural  attributes,  and 
to  approach  as  near  as  possible  to  his  moral. 

God  gives  his  help,  not  by  forcing,  but 
secretly  inclining  and  changing  the  will,  and 
bringing  it  with  freedom  and  full  consent  to  a 
conformity  with  his  own. 

if  I  pleased  God,  I  am  sure  he  would 
please  me. 


GOD.  123 

X  sliall  be  a  happy  man  when  I  cannot 
please  mysf  If  without  pleasing  God. 

He  is  God  to  govern  his  own  world  and 
not  I. 

What  God  commands  or  ordains  is  both 
the  work  and  enjoyment  of  the  day. 

God  is  happy  in  his  own  will,  and  makes 
it  known  to  us  that  wc  may  be  happy  in  it 
too.    ' 

If  I  am  not  happy  in  the  will  of  God,  lean 
!)e  happy  in  nothing  else  ;  I  shall  be  empha- 
tically cursed  with  my  own. 

Instead  of  stretching  our  thoughts  to  the 
mystery  of  creation,  and  soaring  abo\  e  the 
stars  when  wc  tliink  of  God,  which  for  the 
most  part  is  setting  him  at  a  distance  from 
us,  it  may  be  of  great  use  to  consider  him  as 
present  in  the  room,  or  little  spot  where  we 
are,  and  as  it  were  circumscril)ed  within  it, 
in  all  his  glory,  majest}' ,  and  purity. 

I  need  not  envy  any  man  his  station,  or 
wish  for  a  better  spot  on  earth  than  where  I 
am  to  find  God  in  ;  he  is  found  only  in  the 
heart,  and  in  the  heart,  every  wtere,  and 
wherever  he  is  found  he  makes  a  paradise. 

It  is  the  will  of  God  that  we  should  put 
him  upon  doing  moral  impossibilities,  and 
till  we  do,  ^ve  neither  know  God  nor  our- 
selves. Men  judge  of  us  by  our  actions, 
God  by  our  motives. 

How  can  we  complain  or  think  hardly  of 
God  for  any  thing  he  does,  or  have  the  least 


124       7H0UGHTS  ON   RELIGION,  hc. 

doubt  of  his  goodness,   when  he  has -given 
his  son  to  die  for  us. 

•  God  is  no  where  to  me,  if  he  is  not  in  my 
heart. 

God  denies  us  nothing  but  with  a  design 
to  give  us  something  better.  If  he  forbids  a 
lust,  it  is  to  give  himself.  O  wretched  man! 
that  ever  the  heart  should  be  so  blind,  so 
hard,  so  long  in  choosing. 

My  greatest  cbligaticn  to  Gcd,  next  to 
the  gift  of  Jesus  Christ  and  his  spirit,  is  for 
commanding  me  to  love  him  with  all  the 
heart,  &.c. 

Thank  God  for  his  restraint ;  thank  God 
for  laying  it  on  the  heart  ;  thank  God  for 
the  gospel  motives  and  help  to  do  his  will. 

Certainly  God  had  some  further  design 
in  G^iving  me  my  life,  and  preserving  it  by 
ccniinuiU  miracles,  v.iih:  •  and  without,  than 
thai  1  skouid  cct,  ari]>k,  and  die. 

If  I  could  heljv  myself,  i  should  choose 
to  have  God  to  do  it.  \\liat  less  can  be  a 
groun.')  of  trust,  dread,  love? 

What  is  rebellion  in  the  state  to  rebellion 
against  God  ? 

We  ourselves  stint  God  in  the  measure  of 
spiritual  gifts.     He  has  no  measure. 

1  have  always  known  that  my  happiness 
is  in  God's  power,  but  I  did  not  consider 
enough  that  he  himself  is  that  happiness. 

God  takes  the  same  care  of  me,  and  I 
ought  to  have  the  same  regard  to  him,  as  if 


there  was- no  other  being  in  nature  but  him 
and  myself. 

He  who  sends  the  storm  steers  the  vessel. 

All  creation,  and  every  part  of  it  is,  more 
or  less,  (and  perhaps  originally  more  than 
now)  a  copy  or  resemblance  of  God ;  a 
manifestation  of  his  nature  and  operations  ; 
the  instrument  of  his  goodness  ;  execution- 
er of  his  justice  ;  or  a  monitor  of  man's  du- 
ty.  The  degenerate  creature,  man,  in  his 
present  capability  of  the  divine  likeness  ;  the 
several  tribes  of  bi'utes,  in  their  formation, 
qualities,  acts,  and  instincts ;  the  inanimate 
parts  of  the  creation,  in  their  attractions, 
processes,  and  offices;  all  are  something, 
and  speak  something  of  God,  in  the  univer- 
sal language  of  nature.  The  sun,  for  in- 
stance, to  say  nothing  of  its  nature  as  fire, 
is  a  lively  emblem  of  God's  universal  opera- 
tive presence :  and  our  Saviour's  saying, 
"how  often  would  I  have  gathered  thee,  as 
a  hen  gathereth  her  chickens  under  her 
wings,"  is  an.  aiFecting  illustration  of  the  di- 
vine STORCKE,  and  his  own  yearning  com-- 
passion,  in  the  fond  workmgs  of  that  crea- 
ture. But  who,  in  this  dark  state  of  things, 
can  trace  the  thought  in  its  full  extent,  or 
discover  the  resemblance,  ends,  and  uses  of 
but  a  few  particulars  ?  This  will  be  the 
delightful  employment  of  gloriiied  Spirits, 
and  the  growing  wonder  of  eternity. 

How  is  it  possible  for  God  to  m  »ke  an  in-, 
telligent   creature  to  receive  its    happiness 
L   2 


126       THOUGHTS  ON  RELIGIOJT,  &C. 

from  any  thing  but  himself?  Since  this 
would  not  only  be  the  giving  his  glory  to 
another,  but  in  some  sort  an  annihilation  of 
himself :  for  whatever  constitutes  or  confers 
our  happiness,  will,  in  the  reason  of  the 
thing,  be  our  God  ;  and  we  cannot  be  per- 
suaded to  place  our  desires,  or  pay  our  ho- 
mage any  where  else. 

God  offers  himself  in  Christ  to  be  our 
portion,  possession  and  happiness  :  and  the 
man  who  can  be  contented  with  any  thing 
less,  is  neither  worthy  to  receive  him,  nor 
qualified  to  enjoy  him. 

When  I  consider  the  God  who  fills  hea- 
ven and  earth  as  intimately  present  with, 
and,  as  it  were,  circumscribed,  within  my 
lieart,  I  am  seized  with  dread  and  astonish- 
ment. I  dare  not  lie  to  him,  nor  prevari- 
cate with  him  ;  I  am  afraid  to  speak,  or 
even  almost  to  think  before  him. 

It  is  better  to  believe  the  goodness  of 
God,  notwithstanding  the  untowardness  of 
some  appearances  in  the  state  and  nature  of 
man,  than  to  deny  those  appearances  to  be 
what  they  are,  upon  a  supposition  that  they 
are  not  to  be  reconciled  with  the  goodness 
of  God.    ^ 


HUMAN    DETRAVITY.  127 

CHAP.  IV. 
HUMAN  DEPRAVITY. 


WHO  is  there  almost  that  does  not  wish 
God  was  less  pure  in  his  nature,  less  strict 
in  his  commands,  less  exact  in  his  justice, 
less  terrible  in  his  vengeance,  than  he  is  ? 
And  is  not  this  wishing  that  he  was  what  he 
is  not,  and  disliking  what  he  is  ?  And  what 
is  this,  if  the  soul  durst  speak  out  the  hor- 
rid truth,  but  even  hating  God  ? 

Nothing  in  nature  is  more  unknown  t© 
man  than  himself. 

There  are  few  men  upon  earth,  so  despi- 
sed, disregarded  and  forgotten  as  God  is  by 
the  generality  of  men.  "  The  peace  of  God 
passeth  all  understanding  ;"  and  yet  when  a 
few  simple  souls  stand  out,  declaring  boldly 
that  they  have  it,  but  cannot  explain  it,  all 
the  rest  of  the  world  cries  out  upon  them 
for  fools  and  enthusiasts* 

It  is  the  common  opinion  with  regard  to 
natural  evily  that  it  is  sufficiently  accounted 
for,  if  happiness  prevails  upon  the  whole  ; 
that  this  mixed  state  of  things  is  unavoida- 
ble,  and  therefore  no  impeachment  of  the 
goodness  of  God; ;  and  that  no  man^  or 
n^mbcF  of  men,  however  miserable,  have 


128        THOUGHTS   OX    RELICIO',  8vC. 

any  right  to  complain,  if  happiness  is  the 
result  of  the  general  system.  I  do  not  un- 
derstand this  ;  it  seems  to  mc  little  less  than 
blasphemy.  How  is  it  possible  for  so  much 
as  one  conscious  being  to  be  miserable,  but 
by  its  own  fault  ? 

If  a  man  is  a  sinner,  w  hy  does  he  not  be  - 
iieve  it  ?  And  if  he  is  not,  why  does  he 
confess  it  ?  Wliat  a  strange  jumble  of 
blindness  and  hypocrisy  !  We  confess  what 
we  do  not  really  believe,,  and  yet  really  arc 
what  we  confess. 

We  aggravate  the  faults  of  others  to  have 
a  pretence  for  hating  or  despising  them,  and 
for  the  pleasure  of  self- comparison. 

Striving  against  nature  is  like  holdir.g  a 
weather-cock  with  one's  hand  ;  as  soon  as 
the  force  is  taken  off  it  veers  again  with  the 
wind. 

W^hoever  thinks  he  can  acquit  himself  to 
God,  has  wTong  notions  of  God,  of  himself, 
of  duty,  of  sin.  Either  he  considers  God 
only  under  the  single  idea  of  mercy,  or  he 
knows  nothins^  of  his  own  great  corruption, 
or  contracts  duty  into  a  narrow  compass,  or 
fixes  the  guilt  of  sin  at  a  low  rate. 

The  happiest  and  most  envied  life,  taken 
from  childhood  to  old  age,  will  not  beara 
review.  There  is  not  a  year,  perhaps  not  a 
month,  perhaps  not  an  hour  of  it,  which  a 
wise  man  would  choose  to  live  over  again. 

All  our  happiness,  as  mere  men,  consists 


HUMAN    DEPBAVITY.  129 

in  forgetting  ourselves.     It  we  think,  we  are 
miserable. 

A  conscious  reflecting  being,  eagerly  co- 
veting happiness,  and  seeking  it  every  where 
but  in  God,  is  the  monster  of  the   universe. 
God  could  no  more  make   such  a  creature 
than  he  can  unmake  himself. 

We  are  as  vain  as  if  we  were  in  full  pos- 
session of  our  original  perfection;  and  our 
being  vain  is  a  certain  proof  that  we  are  not. 

An  impatient  desire  to  know,  and  h.ve 
more  than  is  proper  for  us  in  our  present 
state,  often  hinders  us  from  using  what  we 
have,  and  knowing  what  we  might ;  and  is 
to  many  a  source  of  great  delusion. 

The  heart  of  mr.n  pants  everlastingly  af- 
ter distinction  ;  and  our  pride  only  changes 
its  appearance. 

Mine,  i  find,  is  grown  to  a  goodly  size 
under  the  show  of  humility. 

God  may  say  to  every  self-righteous  man, 
as  he  did  in  the  cause  of  Sodoin,  '*  show  me 
ten  ;  yea,  one  perlect  good  action,  and  for 
the  sake  of  it  I  will  not  destroy." 

The  sour  fruit  that  Adam  eat  will  be  ever 
and  anon  arising  upon  our  stomachs,  even 
in  our  best  estate. 

So  long  as  we  think  we  are  what  we  are 
not,  and  have  what  Ave  have  not,  we  can  re- 
ceive nothing  at  the  hands  of  God  ;  and 
reformation  is  impossible. 

Wc  can  no  more  bear  to  be  told  of  our 
faults  by  God  than  man  ;  and  if  we  durst 


150       THOUGHTS  ON    RI^LIGION,  &:C. 

ihink  it,  are  in=  reality  as  much  disgusted  at 
the  one  as  the  other. 

What  is  the  reason  of  the  frequent  uneasi- 
ness betwixt  man  and  wife  ;  and  of  their 
sometimes  giving  full  scope  to  their  passions 
upon  very  trifling  occasions;  even  amongst 
persons  \vlio  behave  with  decency,  calmness^ 
and  general  good  temper  to  all  others  ?  It  is 
because  they  think  their  reputation  safe  in 
each  other's  hands,  and  therefore  are  not 
afraid  to  discover  their  natural  sourness  and 
malignity.  This  shows  that  neither  love  of 
rectitude,  nor  the  fear  of  God  is  at  the  bot- 
toiTL  of  that  poor  thing  wc  call  virtue,  since 
we  exert  k  least  where  it  is  most  due,  and 
where  it  would  be  most  serviceable  to  cur- 
selves,  only  because  we  think  we  can  do  so 
without  disgrace. 

The  boasted  demonstration  of  a  future 
state  of  rewards  and  punishments,  from  the 
unequal  distribution  of  things  in  this  life,  is 
annihilated  upon  the  Christian  scheme,  \vhich 
supposes  all  to  be  sinners,  and,  as  such,  lia- 
ble to  condemnation  ;  and,  tlierefore,  what- 
ever good  we  receive  from  God,  in  any  pe- 
riod of  our  existence,  is  grace,  and  not  re- 
tribution. 

Charity  does  not  obhgc  us  to  think  anj'- 
man  good,  because  Christ  sa}s  **  there  is 
none  good." 

Observe  man's  depravity  in  his  punish- 
ment. In  our  present  condition  we  can  oniv 
relish  earthly  things,  and  they  all  conspire  t(^ 


HUM^*::    DEPRAVITY.  13i 

disappoint  our  expectations.  There  must 
thereibre  of  necessity  be  a  chaage  both  in  the 
facuhy  and  the  object,  if  ever  we  be  happy  ; 
and  our  business  here  is  not  to  accumulate 
riches,  or  fly  from  the  sight  of  ourselves  to 
amusements  ;  but  to  acquire  a  true  taste  for 
things  that  are  excellent. 

VVords  cannot  express  the  tormenting  con- 
sciousness of  a  soul  separated  from  the  gra- 
cious influxes  of  God,  and  abandoned  for 
ever  to  its  own  poverty  and  impotence. 

If  we  sought  after  truth,  out  of  pure  love 
to  it,  and  for  the  pleasure  of  it,  as  is  pretend- 
ed, we  should  not  fear  the  great  teacher. 
Death,  as  we  do. 

Nothing  shows  the  vanity  of  wealth,  gran- 
deur, and  pleasure  in  so  strong  a  light  as  the 
restless,  ambitious  spirit  of  princes.  What 
do  they  want  ?  and  what  would  they  have  ? 
Akis!  the  soul,  conscious  to  itself  of  much 
higher  pretensions,  is  n-^t  to  be  quieted  with 
any  thing  these  can  give  it. 

It  is  the  devil's  master-piece  to  make  us 
think  well  of  ourselves. 

Alas !  wlio  is  humble  ?  We  disclaim  per- 
fection, and  run  down  the  preachers  of  it, 
from  a  general  confused  consciousness  of 
our  un worthiness,  but  cannot  bear  to  be  told 
of  a  trifling  error  in  conduct.  What  ma- 
nagement, gentle  insinuation,  and  nice  art  of 
address  is  necessary  to  prevent  resentment 
in  such  cases,  even  from  a  friend  ? 

We  are  sinners  by  the  corruption  of  the 


132         THOUGHTS  ON   RELIGION,  &C. 

heart ;  and  it  is  a  fatal  mistake  to  suppose 
that  we  are  so  only  by  the  commission  of  sin. 
Our  guilt  does  not  then  begin  to  exist,  when 
it  is  brought  into  action,  but  to  appear  ;  and 
what  was  always  manifest  to  God,  is  now  be- 
come so  to  ourselves  and  others. 

VVe  cannot  go  to  the  bottom  of  sin  without 
the  convincing,  searching  Spirit  of  God.  If 
the  work  is  to  be  our  own,  we  shall  deal  so 
very  tenderly  with  ourselves,  that  nothing 
can  ever  come  of  it. 

it  is  said  that  riches,  power,  and  distinc- 
tion, are  apt  to  corrupt  the  heart.  The  truth 
is,  they  find  it  corrupt,  and  all  they  do  is  to 
set  men  at  liberty  to  act  according  to  their 
nature,  and  thus  add  to  the  strength  of  it. — 
But  are  not  many  persons  humble,  order* 
ly,  and  well  disposed  in  a  Jow  estate,  who 
become  insolent  and  insufferable  in  prospe- 
rity ? .  They  might  be  hypocrites  in  a  low 
estate,  and  conceal  their  passions  and  tempers 
for  various  causes,  but  tiiey  never  were  hum- 
ble or  well  disposed. 

It  would  be  a  sad  thing  to  think  that  we 
shall  never  be  better  than  w^e  are,  or  can 
make  ourselves. 

All  men  are  naturally  in  a  state  of  hostility 
with  some,  and  ready  upon  occasion  to  be 
so  with  all,  or  any,  wife  or  child  not  except- 
ed. 

The  passions  do  not  always  torment  us, 
we  could  not  bear  it  ;  but  then  the  maligni- 
ty of  tliem  is  rooted  in  the  constitutioti, 


HUMAN  DEPRAVITY.  i^^ 

ihough  it  docs  not  always  appear.  As  per- 
sons subject  to  fits  have  the  cause  lurking 
within,  though  they  have  them  not  every 
day. 

When  we  open  ourselves  to  others,  it  is 
partially  and  hypocritically,  with  prevarica- 
tion and  great  tenderness  to  ourselves,  and 
with  design  to  be  admired  and  flattered  by 
them,  rather  than  counselled  and  convinced. 
Alas  !  we  do  so  to  God  more  than  we  arc 
aware  of. 

Man  is  ever  at  odds  with  God  about  the 
condition  of  his  acceptance.  He  fancies  he 
has  some  resources  in  himself,  some  worthi- 
hess  of  his  own,  that,  with  a  few  grains  of  al= 
lowance,  will  bear  him  out,  and  rejects  the 
aids  of  the  gospel  :  but  the  scripture  is  pe- 
remptory :  he  has  none  :  *'  Without  me  yc 
can  do  nothing." 

After  the  commission  of  sin,  or  any  erup^ 
lion  of  our  inbred  malignity,  we  quickly 
heal  ourselves  again,  and  reinstate  ourselves 
in  our  own  good  opinion.  How  much  bet- 
ter would  it  be  to  let  our  nature  appear  in 
its  frightful  nakedness,  and  to  consider  that 
the  cursed  root  of  all  still  remains,  and  that, 
if  not  here  destroyed,  in  another  world  it  can 
produce  nothing  but  essential,  uninterrupted 
misery,  when  we  have  no  longer  the  joys 
and  comforts,  cares  and  amusements  of  this 
life  to  keep  off  the  sight  of  ourselves. 

if  I  bring  my  pride  \vith  me  to  the  work 
of  God,  it  will  feed  as  sweetly  upon  it  as  up- 
U 


134       THOU-CHTS  ON   RELIGION,    &C, 

on  any  other  distinction,  any  in  the  end  fa- 
tally blast  it. 

We  know  we  should  be  good  ;  and  there- 
fore conclude  at  once  that  we  are  so  ;  espe- 
cially it  we  can  read  and  abound  with  no- 
tions.     Our  pride  asks  for  no  proofs. 

Our  being  in  this  world,  given  up  to  flesh 
and  blood,  is  our  fall.  From  the  beginning 
it  was  not  so.  God  and  his  angels  see  us 
where  we  are  with  pity  and  concern.  But 
man  is  positive  that  his  present  being,  cir- 
cumstanced as  it  is,  was  his  original  state  ; 
resolves  to  make  the  most  of  it ;  is  almost 
equally  fond  of  it,  whether  he  laughs  or 
howls  out  his  time  ;  never  profits  by  his  own 
or  other  men's  perpetual  disappointments  ; 
and,  in  consequence  of  his  mistake,  dies 
worse  than  a  brute  ? 

Man  has  the  worst  qualities  of  brutes, 
without  their  best 

The  observations  I  make  upon  the  pride 
and  corruption  of  my  nature,  instead  of  hum- 
bling me,  only  give  me  a  handle  to  value 
myself  upon  my  penetration. 

It  is  to  be  feared,  that  a  secret  wish  to  be 
saved  without  holiness,  is  the  great  bar  to  our 
progress  towards  perfection. 

Most  men's  notion  of  sin  is  only  this, 
That  whatever  it  is,  they  themselves  are  not 
guilty  of  it.  None  are  so  absurd  as  to  think 
that  they  do  all  they  should  do  ;  or  that  they 
are  guilty  of  no  deviations  from  the  rule  of 
right ;  but  that  their  state  is  sinful  upon  the 


HUMAN    UEl' RAV  IT  Y.  136 

whole,  or  that  siii  is  damnable,  they  do  not 
believe. 

Our  pride,  as  delicate  as  it  is,  can  be  con- 
tent to  feed  upon  th;it  stench  and  corruption, 
which  a  litde  huniiiily  makes  us  nauseate. 

The  character  of  man  is,  proud  sinner. 

A  creature  made  capable  of  knowing,  lor- 
ing,  i'nd  enjoy ii^^  God,  and  yet  ignorant  of 
him,  and  turned  from  him,  oi,  which  is  all 
one,  not  turned  to  him  in  the  bent  of  its  will, 
desire,  and  aftections,  must  necessarily  be  in 
a  fallen  state,  and  perverted  from  the  end  of 
its  creation. 

I  do  not  want  humanity,  or  social  virtue. 
I  can  be  honest  and  civil,  and  observe  the 
law  of  kindness  in  my  actions  ;  but  who 
sh.il!  give  me  humility,  meekness,  patience, 
inwai'd  purity,  and  the  love  of  God  ? 

Men  do  not  want  the  devil  now  to  tempt 
them  into  a  belief,  that  they  shall  now  be  as 
Gods,  knowing  good  and  evil  ;  they  are  but 
too  well  persuaded  of  their  own  ability. 

"  Wilt  thou  be  made  v/hole  ?"  is  a  trying 
question,  when  it  comes  to  be  well  coiisi* 
dered. 

li"  I  grapple  with  sin  in  my  own  strength, 
the  devil  knows  he  may  go  to  sleep. 

What  can  show  man's  horrid  corruption 
in  a  stronger  light,  than  that  war  should  be 
lawful  (if  it  be  lawful)  to  prevent  greater  mis- 
eh  It  is  ? 

Ail  the  difference  between  sin  latent  and 
breaking  oat  into  act,  is,. that  man  now  sees 


136       THOUGHTS    ON    RELloIOI^,  &C. 

what  God  saw  before.  And  our  compunc- 
tion is  generally  for  the  discovery  of  it.  We 
can  feel  sin  in  ourselves  for  years,  and  know 
'^hat  God  sees  it,  \vith  very  little  concern. 

It  is  no  uncommon  instance  of  the  deceit- 
fulness  of  the  heart,  for  men  to  venture  up- 
on the  general  contempt  by  becoming  reli- 
gious,  and  at  the  same  time  make  all  up  to: 
themselves  by  their  own  esteem,  or  the  good 
opinion  of  a  few.  But  to  be  universally  des- 
pised, and  to  know  certainly,  by  an  inward 
feeling  not  to  be  evaded,  that  we  deserve  it, 
is  not  so  common  or  so  easy. 

The  iippeiirance  of  religion  only  on  Sun- 
days, j)rovf  s  that  it  is  only  an  appearance. 

1l  is  not  the  least  innocent  kind  of  ambi- 
tion, to  seek  after  praise  in  the  way  of  reli- 
gious uj-^ekdness. 

Never  a  day  passes  but  the  devil  offers  his 
service. 

Mankind  are  perpetually  at  variance  by 
being  all  of  one  sect,  viz.  selfists. 

We  are  undone  by  distinguishing  time 
from  eternity,  and  carrying  on  a  separate  in- 
terest for  it.  There  are  fevv^  v/ho  do  not  dis- 
obey God  in  the  capital  instance  ordained  for 
the  trial.  The  obedience  we  compliment 
him  with,  generally  speaking,  costs  us  no- 
thing. 

Our  state  and  being  in  this  world  is  our 
fall,  and  the  loss  of  our  paradise ;  and  we 
may  us  well  seek  felicity  in  hell,  as  here. 

Who  can  value  money  at  a  higher  rate,^  or 


HITMAN     DEPRAVITY.  137 

pay  dccircr  for  it,  than  the  man  who  gets  and 
keeps  it  in  opposition  to  the  light  of  con- 
science ? 

Human  nature  is  Hke  a  bad  clock.  It 
may  go  right  now  and  then,  or  be  made  to 
strike  the  hour,  but  its  inward  frame  is  to  go 
wrong. 

Our  natural  proneness  to  resentment,  ha- 
tred, malice,  never  fiils  to  show  itself  upon 
what  we  call  a  proper  occasion ;  that  is,  when 
we  can  make  a  shift  to  flutter  ourselves  that 
v/e  shall  have  the  world  on  our  side,  and  ne- 
ver more  (O  shame  !)  than  in  the  cause  of 
God  and  religion.  The  misfortune  is  in 
thinking  that  there  ever  can  be  any  such  oc- 
casion, and  that  we  should  ever  think  so,  is 
sufficient  proof  of  our  corruption  and  unfit- 
ness by  nature  for  our  proper  happiness. 

It  is  strange  v/e  should  not  see  the  folly  of 
putting  ourselves  in  the  power  of  others,  for 
much  the  greatest  part  of  our  happiness  ; 
though  we  cannot  help  knov/ing  that  natural- 
ly they  are  more  disposed  to  counteract  it, 
and  want  to  be  pleased  and  humoured  them- 
selves as  much  as  we  do. 

Certainly,  in  a  general  way,  the  best  mere 
moral  characters  are  only  what  any  one, may 
be,  and  all  prudent  persons  at  all  tinies  would 
be,  if  Christ  had  never  come  into  the  wprkl. 

Where  is  man's  boasted  rectitude,  when 
he  neither  knows  what  he  is,  nor  will  he  ac- 
cept of  it  .when  he  does? 

Fly ing:  with  horror  from  tlie  thought  that 
M  2 


138       THOITGHTS  ON  RELrCION,  &C* 

we  are  unfit  to  die,  if  God  should  take  us  this 
day  and  hour  out  of  the  world,  keejjs  off  the 
discovery  of  our  true  state  more  than  any 
thing  else,  and  fatally  hinders  our  preparation 
for  it. 

We  are  often  so  much  concerned  about 
the  appearance  of  happiness,  as  never  to  cast 
one  thought  towards  the  reality  of  it. 

Human  virtue  works  no  cure,  gives  no 
peace. 

We  \vould  be  happy  in  spite  of  God  and 
nature,  in  failure  of  duty,  and  with  nothing 
about  us  but  the  grounds  of  misery. 

If  a  man  would  know  himself  truly,  let 
him  consider  what  he  is,  and  how  he  be- 
haves where  he  has  power  ;  that  is,  where 
he  thinks  himself  least  obliged  to  dissemble. 

When  we  see  and  judge  rightly  of  the 
guilt  and  malignity  of  sin,  still  it  is  with  a 
great  reserve  of  tenderness  for  ourselves,  and 
we  chiefly  mean  the  sin  of  others  ;  thus,  in- 
stead of  reforming,  every  one  excuses  one. 

Reformation  is  the  object  we  pretend  to 
aim  at,  but  we  are  perpetually  mistaking  the 
subject  of  it ;  it  is  ourselves. 

It  is  dreadful,  but,  perhaps,  not  uncom- 
raon  self  conceit,  to  present  ourselves  before 
God  with  a  lie  in  our  mouths,  and  hypocrisy 
in  our  heart,  or  a  secret  unwillingness  to  be 
and  to  do  as  we  pray. 

Where  almost  is  the  man  who  does  all  he 
can,  and  all  that  Christ  demands  of  him  ?  It 
vfOjM  fill  the  most  pious  soul  with  bhame 


IfUifAN  DEPRAVITY.  159 

and  confusion  to  be  upbraided  by  him  for 
what  it  might  have  done. 

What  ado  there  is  to  work  up  the  heart  to 
any  hking  of  God  ?  The  reason  is,  we  be- 
gin it  of  ourselves,  and  think  to  do  it  in  our 
own  strength  :  whereas  it  can  only  be  done 
in  faith  and  the  Spirit's  power. 

We  are  ruined  by  fancying  we  are  what 
we  know  or  read,  or  that  we  can  make  our- 
selves so  in  the  turn  of  a  thought  ;  or  if  we 
do  see  and  own  a  defect,  yet  thinking  ten- 
derly of  ourselves  when  we  are  chargeable 
with  horrid  depravity,  and  absolutely  unfit 
for  God. 

Man's  holiness :  much  ado  about  nothing. 
If  you  would  have  a  good  opinion  of  your 
heart,  keep  the  Holy  Ghost  out  of  it. 

Every  one  must  have  observed  thit  in 
paroxisms  of  passion,  or  ill  humour,  the 
judgment  is  absolutely  disabled  ;  we  are  in- 
capable of  reasoning  ;  keenly  in  the  wrong, 
and  very  positive,  it  is  not  uncommon  for 
persons  to  be  thus  blind  in  cold  blood,  and 
some  all  their  lives. 

Reason  never  discerns  itself,  or  any  thing 
else  truly >  till  he  sees  its  own  impotence. 

Some  will  mortify  themselves  in  many 
things ;  and  do  almost  every  thing  in  religion 
but  one  ;  unfortunately  that  one  is  the  test 
of  their  obedience,  and  the  very  thing  requi- 
red of  them. 

Let  this  be  ever  uppermost  in  my 
thoughts,  and  the  great  rule  of  my  convers- 


140       THOUGHTS  OK  RELIGIOi:,  ScC, 

in,^  with  all,  that  we  are  immortal  beings  in 
the  first  stage  of  our  existence  ;  full  of  mis- 
takes ;  or  unconcerned  about  the  matter, 
and  yet  dreadfully  concerned  in  the  issue. 

Sense  of  an  irretrievable  error  in  life, 
fastening  upon  the  mind,  is  a  foretaste  of 
heil. 

We  may  find  out  the  selfish  stubbornness 
of  our  wills,  unmortined  desires,  and  eai'thly 
bent,  in  sm  ill  crosses,  when  we  do  not  in 
srreater.  Great  crosses  seem  to  furnish  some 
excuse  for  complaint,  and  nature  is  m.ore 
pitied  than  blamed  for  sinking  under  them* ; 
but  small  ones,  fretting  and  galling  us,  af- 
ford no  refuge  agidnst  conviction- 

Despair  is  the  growth  of  pride,  and  not  of 
huiniilty.  Why  are  we  overwhelmed  with 
doubts  and  fears  ?  Because  we  are  u^^vorth}^- 
Is  it  not  plain,  therefore,  that  we  look  for  a 
Worthiness  in  ourselves  which  we  neither 
have  nor  ever  shall  have  ? 

Why  are  we  more  alarmed  and  concerned 
at  breaches  of  duty  to  man  than  God,  but 
because  they  are  seen  and  observed  ?  Wliat 
^hen  is  our  principle  of  action  ? 

When  men  love  and  admJre  us,  we  think 
it  is  for  some  merit  in  ourselves,  and  for  a 
natural  working  of  pride  can  love  them  a- 
^lin^  It  is^for  the  same  reason  that  we  love: 
God  so  little,  notwithstanding  his  superabun- 
dant goodness  to  us  in  Christ,  because  it 
lays  us  IcMv,  strips  us  of  all  exGeiienGC,  and 


HUMAN  DEPKAVITY.  141 

can  only  be  received  in  a  deep  sense  of  our 
own  unworthiness. 

We  are  often  more  ashamed  than  grieved 
and  humbled  for  our  sins.  Our  own  con- 
sciousness of  them,  and  of  God's  being  pri- 
vy to  them,  does  not  pain  us  near  so  much 
as  it  would  to  have  them  known  to  others. 
See,  therefore,  whether  what  yo\i  call  your 
penitence  is  not  more  pride  than  any  thing 
else. 

Why  docs  the  present  hour  come  loaded 
with  disgust,  and  lie  heavy  upon  our  hands, 
but  because  we  know  not  what  to  do  in  it ; 
or  resolve  to  do  any  thing  but  what  we 
should  ! 

Not  one  in  a  thousand  forms  his  plan  of 
life  and  pursues  it  steadily  from  principle 
and  regard  to  the  will  of  God  ;  if  we  did-, 
there  would  hardly  be  an  unhappy  man  in 
the  world. 

*'  God  be  merciful  to  me,  a  sinner,"  said 
the  publican.  If  I  was  to  hear  you  wishing 
to  be  the  man,  I  should  hope  well  of  your 
case  ;  if  you  say  you  are,  it  is  a  hundred  to 
one  you  are  mistaken. 

If  you  would  know  what  your  root  is,  con- 
sider how  your  virtues  are  m  exercise  to- 
wards God.  You  abhor  the  imputation  of 
ingratitude  ;  the  meaning  is,  you  would  not 
have  the  world  think  that  you  are  ungrateful ; 
for,  perhaps,  you  have  not  one  spark  of  gra- 
tjtude  to  vour  c^^eat  Benefiictor,  your  God, 


142       THOWCHTS  ON  RELtCtOK',  SiC. 

and  Father.  You  would  not  be  false  to  the 
marriage  bed  ;  but  where  is  your  fidtlity  to 
Jesus,  the  Lord  and  Husband  of  every 
Christian  ?  And  as  to  the  poiut  of  justice,  a 
most  sacred  virtue,  and  very  high  in  your  es- 
teem ;  why  must  every  creature  have  its  due 
from  you,  and  not  God ;  and  why  do  you 
think  so  little  of  what  is  your  due  ?  You  ho- 
nour the  command  of  a  man  like  yourself; 
but  why  are  so  many  of  God's  commands 
slighted  ? 

Learned  men,  and  inquirers  into  nature, 
are  bent  upon  knowing  a  great  deiU  in  this 
world,  where  we  can  hardly  know  any  thing, 
and  too  often  neglect  the  means  of  knowhig 
every  thing  in  another. 

Wretched  mankind  !  who,  in  your  natural 
state  can  only  be  happy  in  opposition  to  the 
will  of  God. 

Every  natural  man's  aim,  in  all  he  says 
and  does,  is  first  to  gain  his  own  good  opin- 
ion, and  then  to  appear  better  to  others  than 
he  does  to  himself.  The  scripture  doctrine  of 
the  fall  and  universal  depravity  of  niankind, 
though  not  denied,  has  but  litfle  effect,  be- 
cause every  man  has  a  good  opnaon  of  one 
and  sees  corruption  only  in  others. 

It  is  a  full  vindication  of  Providence  that 
every  man  mav  choose  God  for  his  friend 
and  portion,  if  he  pleases ;  and  that  so  few 
do,  is  a  full  proof  of  the  blindness,  corrup- 
tion, and  degeneracy  of  mankind. 

It  is  the  great  dispute  of  the  world,  and  of 


HVlflAV  DEFIAVITY.  143 

Everyman  naturallv  with  himself,  whether 
happiness  consists  in  the  commission  or  for- 
bearance of  sin  ;  and  most  of  those  who  de- 
clare for  the  latter,  contradict  themselves  by 
their  courses. 

No  one  can  boast  of  what  he  does,  or  ever 
think  of  bringing  it  to  account,  who  consi^ 
ders  what  he  does  not  do. 

Not  to  sin  may  be  a  bitter  cross.  To  sin 
is  hell. 

In  respect  of  sin,  I  am  where  the  pLigue 
is,  see  many  sick  of  it,  and  in  continual  dan- 
ger myself. 

A  wrathful,  passionate  man,  is  as  Mount 
Vesuvius,  hollow,  and  stored  with  combus- 
tible matter  which  is  every  now  and  then 
breaking  out  to  the  terror  and  anguish  of  all 
about  him. 

God  can  save  us  only  by  his  own  power, 
for  his  glory,  merely  in  a  way  of  grace  and 
favour,  solely  by  Christ,  to  the  end  we  may 
love,  adore,  and  praise  him ;  and  yet  the 
wish  and  will  of  man,  notwithstanding  the 
peculiar  discoveries  of  the  Christian  religion, 
and  the  fullest  conviction  of  infinite  defect,  is 
to  be  independent  and  self  saved. 

I  wi)uld  gladly  believe  that  the  nature  of 
mankind  is  not  so  bad  as  mine  ;  and  yet 
when  I  observe  the  defects  of  the  best  of 
men,  I  find  there  is  but  little  ground  for  any 
such  hope. 

One  great  mistake  of  the  world,  and  the 
greatest  bar  to  the  happiness  and  well-bebg 


144     rnevGnrs  ok  religion,  &c. 

of  mankind,  rich  and  poor,  is  thinking  that 
all  the  money  we  are  possessed  of  is  our 
own. 

Perhaps  many  who  think  themselves  high 
in  Christ's  school,  have  not  yet  begun  with 
his  A,  B,  C. 

I  fear  nothing  so  much,  and  there  is  no- 
thing 1  have  so  much  reason  to  fear,  as  my- 
self. 

If  sin  had  not  brou,::^ht  death  into  the 
world,  and  Christ  to  the  cross,  we  should 
never  have  known  so  much  of  the  goodness 
of  God  as  we  do. 

Sinning  is  so  much  a  nature,  and  so  close 
wrought  into  the  constitution  of  man,  that  I 
can  scarcely  form  a  conception  of  existence 
without  it. 

I  can  no  more  root  out  the  evil  qualities  of 
my  soul  by  any  volition,  resolution,  or  ef- 
forts of  my  own,  than  I  can  think  the  stone 
out  of  my  body. 

Oh!  that  longed  for  the  time  of  perfect 
deliverance  both  of  soul  and  body. 

O  that  sigh  !  Do  happy  people  ever  sigh  ? 
I  find  I  want  something  which  God  will  not 
suffer  me  to  have  ;  and  till  we  are  of  the 
same  mind,  life  can  be  nothing  at  bottom 
but  one  perpetual  sigh. 

We  can  take  reproof  patiently  from  a 
book,  but  not  from  a  tongue.  The  book 
hurts  not  our  pride,  the  living  reprover  does ; 
f\nd  we  cannot  beai*  to  have  our  faults  seen 
by  others. 


HUMAN    BEFRAVITY^.  145 

We  confess  our  emptiness  to  God  in  very 
strong  terms:  and  when  we  have  done  pray- 
ing, are  apt  to  depend  altogether  upon  our- 
selves. 

It  is  a  vain  and  impious  thought,  to  ima- 
gine that  I  can  do  any  thing  by  my  own 
strength.  Dependence  on  God,  in  every 
single  act  of  thinking  and  willing,  is  both  my 
duty  and  security. 

It  may  justly  be  questioned  whether  self- 
power  can  be  communicated  to  a  creature. 

It  is  much  easier  to  join  one's  self  to  a 
sect  than  to  God. 

The  soul  is  naturally  frightened,  and 
shrinks  from  the  thought  of  living  only  upon 
God,  and  to  God. 

Submitting  to  the  Spirit's  operation,  is 
like  being  laid  naked  upon  the  table  to  be 
cut  for  the  stone.  IVJortification  carries  death 
to  the  enemv  of  it,  and  is  a  stab  at  the  heart. 
Nature's  conclusion  is,  "therefore  not  to« 
day.'; 

It  is  a  sore  trial  to  the  soul,  which  knows 
any  thing  of  itself,  to  come  close  up  to  God  ; 
he  is  light  and  truth,  all  love  and  purity  ;  the 
soul  dark,  selfish,  and  sin-polluted. 

The  reason  why  we  should  draw  nigh  to 
God,  and  keep  a  continual  intercourse  with 
him,  is  the  reaon  why  we  do  not ;  we  want 
his  light  and  help,  and  this  want  is  the  very 
thing  which  makes  us  averse  to  him,  and 
keeps  us  from  him. 

Man  would  be  intolerable  to  himself  and 

N 


146       THOUGHTS  ON  RELIGION^  &€. 

look  out  every  way  for  help,  if  it  was  not  for 
kis  pride. 

There  is  in  the  heart  of  man  a  deep  rooted 
'::ovetousness  ;  a  subtle  worldly  spirit,  sug- 
gesting diabolical,  murderous  thoughts  for 
its  own  ends. 

If  God  did  not  take  us  to  himself,  few 
would  go  to  him  of  their  own  accord. 

**  Why  callest  thou  me  good  ?"  O  man  ! 
why  callest  thou  thyself  good  ? 

We  see  and  know  enough  of  ourselves,  to 
dread  the  thought  of  being  seen  and  known 
by  others;  and  knowing  that  God  sees  us, 
and  looking  on  ourselves  without  pain,  self- 
condemnation,  or  one  mortifying  reflection, 
is  a  fatal  symptom,  and  full  proof  of  our  spi- 
ritual deadness. 

We  get  a  glimpse  of  true  wisdom,  and 
know  how  we  should  live,  perhaps  an  hour 
before  we  die. 

If  we  seek  our  happiness  in  any  thing  be- 
sides the  peace  of  God  and  a  good  con- 
science, we  shall  as  certainly  be  unhappy  as 
that  every  thing  in  the  world  is  uncertain* 

Parting  with  sin  is  harder  than  parting 
with  my  wife-^she  was  bone  of  my  bone, 
and  flesh  of  my  flesh  ;  sin  is  in  the  bone  and 
in  the  flesh,  and  twisted  about  every  fibre  of 
the  heart. 

Religious  truths,  and  religious  einploy- 
ments  are  not  so  much  our  choice  for  the 
sake  of  their  own  excellence,  as  a  force  upon 
nature,  and  what  we  fly  to  as  some  kind  of 


HUMAN     DEPRAVITY.  147 

relief  from  the  vanity  and  insufFiciency  of 
every  thing  else. 

If  \vc  might  be  easy  and  satisfied  in  and 
from  the  world,  perhaps  we  should  look  no 
-where  else  for  happiness. 

Though  nature  is  dying,  and  as  to  the 
strength  and  vigour  of  it  almost  gone,  corrup- 
tion is  strong  as  ever :  and  herein  is  full 
proof  that  it  does  not  die  w^ith  the  body. 

To  unregenerate  men,  it  may  be  less  pain- 
ful to  suffer  than  to  do  the  will  of  God. 

It  is  justly  said  that  sin  must  be  hated  and 
abhorred  for  its  own  sake,  apart  from  conse- 
quences ;  but  who  almost  Vv^ould  not  sin,  in 
one  respect  or  other,  if  they  were  equally 
sure  of  heaven,  sin  or  not  ? 

The  more  I  attempt  to  murder  time,  the 
more  lif-^  it  has  to  murder  me,  soul  and  bo- 
dy :  if  I  put  my  time  in  my  pocket,  it  is  no 
excuse  to  say  that  1  do  not  carry  it  to  the 
play-house. 

Time  waits  upon  the  soul  early  every 
morning,  and  says,  What  wilt  thou  have  me 
to  do  to-day  ?  It  is  a  shame  to  say  wliat  the 
answer  is,  but  will  one  day  be  known. 

I  would  willingly  go  to  Siberia  for  the  re- 
mainder of  my  life,  if  i  could  leave  myself 
behind  me. 

The  soul  is  not  self-sufficient,  cannot  be 
independent,  must  have  some  prop  ;  unhap- 
pily it  chooses  such  as  shrink  under  it. 

We  do  not  set  the  mark  of  holiness  high 
enough  ;  we  do  not  raise  our  desire  up  to  the 


148       THOUGHTS  OK  IlELI<5I0N,  &C. 

scripture  standard  of  it ;  we  do  not  trust  and 
pray  enough. 

What  should  I  be,  if  I  had  talents  to  be 
proud  of,  when  I  am  so  proud  of  nothing  ? 

I  cannot  take  the  dimensions  of  Christ's 
love,  without  a  proper  knowledge  of  my  own 
sin. 

Strictly  speaking,  there  is  no  difference  of 
character  with  God,  in  point  of  real  excel- 
lence and  exact  conformity  to  his  law. 

Sin  keeps  no  Sabbaths. 

The  foliy  of  irreligion  is  either  desiring 
that  last  which  we  most  want,  or  presuming 
that  we  can  do  every  thing  for  ourselves,  and 
so  never  applying  to  God. 

A  full  sight  of  the  corruption  of  human 
nature,  if  we  exempt  ourselves  from  it  in 
whole  or  in  part,  will  certainly  be  followed 
with  a  splenetic  contempt  of  others,  ap- 
proaching to  misanthropy. 

The  deformity  of  present  sin  is  hidden,  or 
very  much  lessened  by  its  concomitant  plea- 
sure ;  past  sin,  the  pleasure  of  it  being  gone, 
appears  to  be  what  it  is. 

God's  pity  will  hold  me  up  and  carry  me 
through ;  my  own,  with  all  the  reason  I  can 
put  to  it,  and  all  the  efforts  I  can  make,  is  no- 
thing. 

How  sad,  during  life,  to  have  conscience 
only  a  tormentor. 

My  corruption  is  strong,  and  bondage  to 
sin  evident,  when  I  am  so  long  in  making 


HUMAN    DEPRAVITY.  149 

what  I  know  to  be  a  right  and  necessary 
choice. 

I  see  my  sin  in  every  person  I  meet. 
If  the  heart  is  not  filled  with  a  pure  love, 
by  a  divine  change,  its  nature  is  corruption, 
and  it  can  be  nothing  but  a  sink  of  iniquity, 
whatever  disguise  it  may  put  on  to  deceive 
both  the  world  and  itself. 

It  would  be  great  self- ignorance  and  pre- 
sumption in  me  to  say,  I  will  not  sin  to-day. 
Men  love  only  those  wh^love  them,  hard- 
ly any  without  a  view  to  some  advantnge  of 
their  own,  and  never  those  who  are  enemies, 
or  thwart  their  interest  and  inclinations  :  God 
loves  man  purely  and  disinterestedly,  not- 
withstanding his  vileness,  aversion,  and  en- 
mity to  him. 

People  never  tell  more  lies  than  in  their 
prayers  0 

I  should  never  had  the  stone  in  my  blad- 
der or  kidnejrs,  or  both,  if  I  had  not  first  had 
a  stone  in  my  heart. 

Sinning  is  putting  poison  into  the  sting  of 
death. 

The  great  dependence  through  life,  with 
most  men,  is  on  to-morrow,  and  to-morrow 
is  still  before,  while  it  will  never  be  over- 
taken. 

It  is  the  hardest  thing  in  the  world  to  call 
out  in  earnest  for  help  against  one's  self,  and 
yet  all  depends  upon  it. 

Though  I  have  used  myself  to  think  mean- 
ly of  the  human  heart,  and  have  great  reason 
N  2 


i50  THOUGiitS  07^   RELIGION,  &€. 

SO  to  do  from  the  knowledge  I  have  of  my 
own,  yet  I  am  sensible  that  it  is  an  un- 
known  depth. 

We  never  turn  to  God  as  our  centre  of 
rest,  supreme  delight,  and  sovereign  good, 
till  we  have  tried  every  thing  else. 

Gataker,  supposing  that  the  practice  of 
Marcus  Antoninus  was  conformed  to  his 
sentiments,  confesses  with  shame  how  far  he 
came  short  of  so  great  a  pattern  :  but  this 
very  thing  shows  the  superior  excellence  ot 
the  Christian  ;  no  heathen  philosopher  ever 
made  such  a  confession.  With  all  their 
knowledge  they  did  not  know  themselves. 

It  is  a  real  but  most  horrible  truth,  that 
the  bulk  of  mankind  are  not  in  charity  with 
God. 

It  is  wonderful  to  consider  how  naturally 
we  all  lean  to  the  law  for  salvation,  without 
observing  that  we  are  as  naturally  averse  to 
the  practice  of  it  as  inclined  to  lean  to  it,  and 
that  it  is  impossible  to  answer  its  demands. 

If  I  could  do  for  myself  what  I  ask  of 
God,  I  should  be  a  god  to  myself ;  I  should 
have  little  dependence  upon  or  regard  for  the 
God  who  made  heaven  and  earth :  I  should 
hardly  believe  there  is  such  a  God. 

Sin,  by  a  natural  riglit,  demands  execution 
of  its  curse  at  God's  hands. 

One  reason  why  the  world  is  not  reformed 
is,  because  every  man  would  have  others 
make  a  beginning,  and  never  thinks  of  him- 
self. 


HITMAN     DEPRAVITY.  151 

If  I  was  to  think  daily  and  hourly,  and 
think  of  nothing  else  for  a  thousand  years  but 
how  to  cleanse  my  heart,  or  root  one  vice  out 
of  it  in  my  own  strength,  I  should  be  no 
nearer  to  it  at  the  end  that  I  was  at  the  be- 
ginning. 

There  may  be  horrid  pride  in  confessing 
and  aggravating  our  sins: — *' That  ever  I 
should  do  this !" — Why,  w^ho  are  you  ?  Do 
you  not  see  that  you  are  making  yourself 
somebody  with  God. 

instead  of  making  religious  exercises  a 
step  of  approach  to  God,  seeking  God  by 
them,  and  pressing  to  God  through  them, 
there  is  danger  of  making  them  a  pretence 
for  keeping  ourselves  from  him,  and  a  means 
of  quieting  conscience  without  him. 

It  is  a  great  point  of  religion  to  know  the 
heart.  I  see  but  a  very  small  part  of  its  de- 
ceit, hypocrisy,  and  desperate  wickedness. 

We  have  commonly  one  master  sin,  and 
arc  so  blinded  with  it,  as  not  to  see  others  as 
great,  and  more  dangerous,  because  they  are 
hidden.  /  i  / 

With  v/hat  reluctance  should  we  submit 
to  sleep,  if  this  present  period  of  our  exist- 
ence was  dioroughly  happy  ;  as  it  is  not,  it  is 
a  mercy  that  we  are  under  a  necessity  of 
sleeping  out  so  considerable  a  part  of  it ;  and 
this  very  necessity  is  also  a  proof  and  con- 
viction, that  we  neither  are,  nor  intended  to 
be  perfectly  happy  in  this  present  life.-,^ 
Whenever  the  happiness  of  man  is  complete. 


152       THOUGHTS   ON    RELIGION,   &eC. 

God,  the  author  of  it,  will  not  suHl-r  it  to  ad- 
mit of  any  iiV.eiTiiption  :  "  they  rest  not,  day 
nor  night,  cryitig,  holy,"  &c.  Rev.  iv.  8. 

Onr  whole  behaviour  by  nature  is  a  per- 
petual disguise.  The  nyschief  of  this  is, 
that  we  take  ourselves  not  only  for  what  we 
appear  to  be,  but  for  what  we  would  be 
thought  to  be  ;  and  continue  strangers  to 
the  corruption  of  our  hearts,  and  deaf  to  the 
word  of  God  ;  the  great  purpose  of  which 
is,  to  discover  and  make  known  that  corrup- 
tion, the  method  of  cure,  and  the  necessity 
of  complying  with  it. 

Nature  shrinks  from  the  ghastly  apparition 
of  its  own  corruption  ;  will  not  believe  it  in 
good  earnest  ;  thinks  it  may  be  retained  (in 
part  at  least)  with  impunity  ;  flies  from  the 
sight  to  sensuality  and  vain  amusements.  It 
is  a  dreadful  thing  lor  man,  captivated  as  he 
is  by  the  spirit  of  the  world,  to  be  told  that 
he  must  die  to  it  by  a  deep  abhorrence  of 
his  state.  This  shows  the  necessity  of  that 
divine  touch  upon  our  spirits,  called  faith  ; 
and  the  effect  wherever  it  is  produced,  proves 
the  reality  of  it. 

1  Sam.  xii.  21.  "And  turn  ye  not  aside, 
for  then  should  ye  go  after  vain  things,  which 
cannot  profit  nor  deliver ;"  together  with  Isa. 
xlv.  20,21.  Jer.  xvi.  19,  20.  See  here  the 
mischief  and  venom  of  idolatry.  Man  is  in 
a  fallen  state  ;  wants  deliverance  ;  cannot 
help  himself ;  and  yet,  by  a  strange  per- 
verseness    iii   his  will  and  understanding. 


KUMAJyJ   DLPHAVITY.  153 

turns  from  the  only  Being  that  can  help  him, 
to  things  confessedly  more  impotent  than 
himself.  Sad  proof  of  his  degeneracy,  and 
©f  the  blind  subjection  he  is  in  to  evil  spirits. 

This  world  is  confessedly  not  the  region 
of  happiness  ;  all  is  uncertainty,  disappoint- 
ment, and  delusion.  One  would  think,: 
therefore,  that  those  at  least  who  pretend  not 
to  love  it,  and  to  dread  its  snares,  should  be 
glad  to  be  removed  out  of  it  into  a  place  of 
safety  and  happiness ;  but  generally  speak- 
ing, they  wish  to  be  excused,  and  there  arc 
very  ftw  who  really  desire  it.  Alas,  it  is  to 
be  feared  that  even  those  who  are  called,  and 
think  themselves,  Christians,  are  sadly  insin- 
cere, and  little  known  either  to  themselves  or 
others. 

I  believe  the  highest  angels  are  the  hum- 
blest of  all  creatures.  They  neither  glory  in 
their  rank,  nor  ascribe  their  state  and  conti- 
nuance in  it  to  their  obedience  and  readiness 
to  do  the  will  of  God  ;  but  cast  their  crowns 
down  I>efore  the  throne,  as  knowing  that 
they  are  what  they  are  by  continual  influxes 
from  thence  :  and  yet  vile  man  thinks  it 
hard  that  he  may  not  make  some  reckoning 
of  his  works  and  services,  even  in  his  pollu- 
ted, unregenerate  state. 

It  is  the  nature  of  man  to  wrangle,  fight, 
and  shed  blood.  So  long  as  men  are  men„ 
there  can  be  no  such  thing  as  peace,  national 
eivil,  or  ecclesiastical. 


154       THOUGHTS  OM  RELrGIO>f,  StC 

The  concealment  of  our  good  actions  may 
proceed  from  pride,  and  without  due  care 
and  reflection  will  increase  it  to  a  dangerous 
height.  We  shall  be  apt  to  make  ourselves 
amends  at  home  for  our  self  denial  abroad, 
and  pay  ourselves  to  the  full  that  applause 
which  we  think  we  so  justly  deserve.  And, 
O  !  liow  we  hug  the  dear  idol  self  compla- 
cency, when  it  is  tinselled  over  with  a  show 
of  humility. 

The  carnal  mind  is  the  life  of  sense;  by  which 
is  not  meant,  gross  sensuality,  or  immor- 
ality,  but  acquiescence  in  our  state  as  such, 
without  any  thought  or  desire  of  a  change  ; 
loving  and  adhering  to  the  world  :  a  full  re- 
lish of  earthly  enjoyments,  and  a  fondness 
of  earthly  comforts,  and  the  means  of  procu- 
ring them.  If  this  is  the  prevailing  habit 
ajid  temper  of  the  mind,  God  is  fatally  ex- 
cluded, let  a  man  think  what  he  will  of  him- 
self, or  what  fair  pretences  soever  he  may 
make  to  religion.  Bui  say  some,  *'How 
must  we  know  when  this  is  our  case  ?"  Ne- 
ver till  the  doctrine  of  the  cross  is  in  good 
earnest  attended  to,  and  we  come  to  under- 
stand the  contrariety  of  such  a  state  to  the 
will  of  God,  and  consider  it  as  our  absolute 
unfitness  for  the  kingdom  of  heaven.  But 
then,  this  is  not  the  whole  of  the  ctirnal  mind: 
to  bring  it  farther  into  view,  let  us  take  our 
rise  from  scripture  ;  "  Except  your  right- 
eousness exceed  the  righteousness  of  tlue 
scribes  and  pharisees ;"  that  iS;  of  mere  men* 


HUMAN    DEPRAVITY.  155 

though  ever  so  learned,  "  ye  shall  in  no  case 
enter  into  the  kingdom  of  heaven;"  for  the 
scribes  and  pharisees  here  represent  the  great 
doctors  and  rationalists,  so  called,  of  all  ages 
and  places  ;  and  it  does  not  appear  from 
scripture  that  they  were  scandalously  defec- 
tive in  point  of  morals,  or  what  is  commonly 
called  virtue.  What  then  should  be  the 
reason  that  Christ,  all  mild  and  gracious  as 
he  was,  ever  speaks  to  and  of  them  with  a 
sharpness  that  seems  to  need  an  apology  ? 
It  was  because  they  were  foremost  in  a  fiital 
error,  and  would  be  apt  to  lead  others  into 
it,  viz.  that  of  self  justification,  and  the  real- 
ity and  merit  of  human  virtue,  which  at  the 
best  is  infinitely  defective,  generally  founded 
upon  rotten  principles,  and  can  never  stand 
the  judgment  of  God.  This  our  Saviour 
shows  plainly  in  the  remainder  of  the  chap- 
ter ;  and  indeed  in  his  whole  sermon  upon 
the  mount,  as  well  as  in  other  places  of  the 
gospel* 

What  an  astonishing  thing  is  sin,  which 
makes  the  God  of  love  and  Father  of  mer- 
cies an  enemy  to  his  creatures,  and  which 
could  only  be  purged  by  the  blood  of  the 
Son  of  God  !  Though  all  must  believe  this 
who  believe  the  Bible,  yet  the  exceeditig  sin- 
fulness of  sin  is  but  weakly  apprehended  by 
those  who  have  the  deepest  sense  of  it,  and 
will  never  be  fully  known  in  this  world. 

"  Their  heart  is  far  from  me."  Some  time 
ago  this  text  was  strong  upon  my  mind,  b«t 


156       THeUGHTS   ON  RELieiON,  fec. 

soon  neglected  and  forgotten.  Supposing  ii 
to  be  suggested  and  presented  by  the  Spirit 
for  present  use  to  no  purpose,  Ave  may  con- 
ceive the  manner  of  the  Spirit's  working, 
and  how  it  is  quenched  by  man's  resistance 
or  inattention. 

The  devil  has  great  advantage  from  nature, 
pushing  down  hiil,  and  sometimes  from  the 
top  to  the  bottom  in  a  moment.  The  Spi- 
rit's work  is  up-hill ;  it  is  by  the  greatest  of 
miracles  that  any  soul  is  ever  brought  to 
God. 

How  astonishing  is  the  quantity  of  miseiy 
in  the  world  !  How  many  thousands  are  rend- 
ing the  air  with  the  cry  of  pain  or  w  retched- 
ness !  Strange,  that  ever  there  should  be  so 
much  ;  that  there  should  be  any  suffering  in 
the  creation  of  a  good  God!  Doubtless 
there  is  a  cause  for  it  ;  and  if  Moses  had  not 
told  us  what  it  is,  we  should  be  for  ever  in 
the  dark.  O,  Adam,  what  hast  thou  not 
done  !  O,  man,  what  art  thou  always  doing  ! 
O  Jesu,  what  hast  thou  not  done  to  relieve 
guilt  and  pain  ;  to  sweeten  adversity  ;  to 
blunt  the  sting  of  death  ;  to  restore  happi- 
ness in  some  degree  to  the  earth,  and  insure 
it  in  eternity  ! 

Sin  is  against  my  retirements,  against  my 
prayers,  against  the  sacrament,  against  the 
bowels  and  wounds  of  Christ,  against  my 
possession  and  enjoyment  of  him,  against 
peace     in     life    and    comfort     in    death, 


HUMAN   DLPRAVlTi'.  157 

against  time,  against  eternity,  against  all  my 
hopcs. 

I  am  sure,  both  from  scripture,  and  long  ex- 
perience of  my  weakness,  that  it  is  God  who 
workedi  in  us  both  to  will  and  to  do  ;  and 
yet  my  self-sufficient  efforts  towards  a  better 
state  are  a  practical  denial  of  this  belief ;  in- 
stead of  leaving  it  to  God  to  verify  his  word, 
and  execute  his  own  promises  I  would  fain 
do  all  by  a  willing  and  working  of  my  own. 

A  person  may  be  high  in  saintship,  and 
yet  dumb  to  the  question.  Do  you  not  break 
every  one  of  the  commandments  ? 

It  is  the  general  opinion  of  mankind,  and 
what  the  fathers,  Chrysostom,  and  others, 
flourish  much  upon  with  great  confidence, 
that  the  will  is  free.  I  do  not  find  it  so. — 
The  captivity  of  my  will  is  my  misery,  and 
great  complaint  before  God  ;  nor  do  I  think 
that  if  it  was  in  equilibrio,  that  any  man  up- 
on earth  would  choose  evil.  The  scripture 
affirms  that  the  imcigination  of  man's  heart  is 
ei'il  continually ;  and  it  is  a  great  point 
gained,  and  directs  to  a  necessary  subject 
of  prayer,  to  know  that  the  will  is  bound, 
and  that  none  but  God  can  set  it  free. 

If  God  should  do  any  thing  but  what  he 
does,  in  any  the  minutest  instance  ;  send  one 
drop  of  rain  more  or  less ;  diminish  one 
pain  ;  heighten  one  enjoyment ;  add  or  take 
away  one  moment  of  life,  the  consequence 
might  be  very  bad  ;  and  yet  what  is  almost 
all  the  praying  in  the  world  for,   but  to  tel? 


158       THOUGHTS    ON     RELIGION,  &.C. 

him  that  we  are  displeased  with  his  will,  and 
desire  him  to  change  it. 

When  sin  is  to  be  renounced  as  sin,  and 
consequently  all  sin,  the  resistance  of  nature 
is  incredible. 

If  hypocrisy  is  taking  up  more  reputation 
than  we  caii  answer  in  real  worth,  who  is  not 
an  hypocrite  ? 

Nothuig  is  a  greater  proof  of  man's  folly 
and  corruption  than  that  if  he  was  left  to 
choose  his  own  happiness,  and  order  all 
events  for  himself  and  others,  he  would  cer- 
tainly ruin  both  himself  and  them. 

Sin  is  ths  sole  cause  of  all  the  evil  that  is 
in  the  world,  either  as  produced  by  it,  or  the 
punishment  of  it. 

Forbearing  sin,  because  I  am  to  pray  at 
such  an  liour,  or  receive  the  sacrament  such 
a  day,  is  only  putting  it  off  to  a  more  conve- 
nient tune. 

While  the  veil  is  upon  the  heart,  the  veil 
is  upon  every  thing. 

Whenever  I  spy  a  fault  in  another,  I  am 
determined  to  look  for  two  in  myself,  and 
they  will  not  be  far  to  seek. 

As  meanly  as  I  think  of  mankind,  I  still 
find  niyseir  inordinately  pursuing  their  ap- 
plause, and  am  apt  to  fear  their  censure  more 
than  the  displeasure  of  God. 

Ever}'  natural  man  has  one  or  more  good 
qualities,  by  which  alone  he  estimates  his 
worrh  and  character,  and  lives  and  dies  an 
infidel  to  his  bad  ones. 


HUMAN  DEPRAVITY.  159 

Whatever  we  see  without  the  Spirit's  eyes 
can  have  no  other  effect  than  to  fill  us  with 
conceit  of  a  knowledge  which  we  have  not, 
and  seal  us  up  in  carnal  security. 

Hell  is  being  given  up  to  the  full  know- 
ledge and  and  essential  malignity  of  sin  ;  the 
scriptures  say  without  hope,  and  for  ever ; 
and  it  does  not  appear  to  me  that  any  criti- 
cism has  yet  explained  away  the  precise 
meaning  of  it. 

Opposition  to  the  will  of  God  is  the  es- 
sence and  sole  cause  of  all  our  misery. — 
There  is  no  possibility  of  happiness  but  in 
compliance  with  it,  and  yet  there  can  be  none 
m  a  forced  conformity  to  it.  It  must  of  all 
necessity  be  the  great  object  of  the  soul,  its 
rest  and  centre,  and  every  thing  must  be  sa- 
crificed to  it  cheerfully  and  with  delight. — 
Who  shall  bring  us  to  this  ?  For  if  it  is  not 
my  nature,  I  see  at  once  that  I  can  no  more 
make  myself  so  than  I  could  make  myself  at 
ihe  first. 

The  understanding  discerns,  in  most 
cases,  as  truly  and  immediately  what  is  right, 
as  the  eye  does  light  and  colours  ;  and  why 
then  dees  not  the  will  always  comply  with 
the  dictates  of  reason  and  judgment  ?  It 
would  if  it  was  free. 

Sin  is  the  only  thing  which  God  hates,  and 
almost  the  only  thing  that  man  loves. 

There  is  not  an  outward  sin  but  we  can 
resolve  against  and  abstain  from,  to  avoid 
shame  and  the  censure  of  the  world.     Two 


160 


THOUGHTS  ON   RELIGION,  cs.C  = 


things  follow  from  hence  ;  first,  that  natural 
weakness,  in  respect  of  sin,  is  not  so  great  as 
Is  pretended  ;  the  other  is  dreadful  to  think 
of,  and  dreadfully  plain,  viz.  that  if  we  do 
not  resolve  against  and  avoid  all  sin  for 
God's  sake,  from  whom  we  know  nothing  is 
hid,  we  do  not  fear  him. 

Sin  must  be  resisted,  and  the  outward  act 
of  any  sin  may  be  avoided  ;  but  we  cannot 
cast  it  out  of  the  heart. 

Sensible  fear  and  love  of  God,  or  dread  of 
his  displeasure,  and  an  habitual,  steady  reso- 
kiticn  to  secure  his  favour,  is  the  work  and 
proof  of  regeneration  by  a  divine  power ;  for 
naturally  we  neitlier  have  this  disposition, 
nor  ability  to  acquire  it. 

When  reason  is  convinced  and  duty  evi- 
dent, sliil  the  will  is  bound,  and  no  power  of 
man  can  set  it  free. . 

The  generality  think  of  nothing  but  get- 
ting to  heaven  by  a  lie  ;  cither  that  they  ha\'e 
little  or  no  sin,  or  that  sin  hath  litde  or  no 
harm  in  it. 

We  tell  God  that  we  are  sinners,  misera- 
ble and  helpless,  but  cannot  bear  to  be  told 
so  by  others. 

Think  not  what  you  are  to  have,  biit  what 
you  should  be  and  are  not,  and  then  be  proud 
if  you  can. 

Christ  says,  "  Sit  down  in  the  lowest 
room  ;"  but  the  lowest,  according  to  St. 
I^aul,  is  so  very  low^  that  hardlv  a  single  man 


HLTMAX    DErRAVITY.  161 

will  sit  down  in  it.     Read  Rev.  iii.   17 — 18. 
Gal.  V.  19—21.  Tit.  iii.  3. 

With  respect  to  a  man's  character,  he  had 
better  be  guilty  of  almost  anv  .in  tlian  what 
the  world  calls  too  much  religion. 

Man  is  fallen  into  a  deplorable  state  of 
blindness,  impotence  and  corruption  ;  will 
not  believe  it  in  good  earnest;  prides  himself 
in  his  own  abilities  ;  will  stand  or  fall  l)}  the 
light  of  vvdiat  lie  calls  his  reason,  and  rejects 
his  only  remedy,  which  is  dying  to  his  state 
isnd  nature,  his  own  works,  will,  and  wisdom, 
that  Christ  may  live  in  him,  and  be  all  in  all 
in  him,  wisdom,  righteousness,  and  sanctiE- 
cation,  and,  by  these,  redemption. 

It  is  a  rare  thing  for  people  to  think  them- 
selves fools  now  ;  it  is  esteemed  humility 
enough  to  think  they  have  been  so. 

We  could  never  have  so  goodly  a  conceit 
of  ourselves,  if  we  had  not  first  an  undue  opin- 
ion of  self-power  ;  that  is  to  say,  unless  we 
^vere  proud,  and  full  of  a  spirit  of  independen- 
cy. It  seems  to  be  the  most  general  opinion, 
that  this  was  the  cause  of  the  angels'  and  of 
Adam's  fall  ;  and  if  so,  it  is  the  greatest  bar 
10  the  recovery  of  the  soul. 

Whatever  was  the  sin  of  Lucifer,  it  is  pro- 
bable the  sin  of  Adam  was  the  same,  it  is 
natural  to  suppose  the  devil  would  tempt 
him  to  transgress  in  the  same  ww  that  he 
himself  did,  as  well  knowing  the  sad  effects 
of.it. 

o2 


162        THOUGHTS  ON  RELIGIOI^,  &Co 

Virtue  is  chiefly  eonsidercd  by  us  as  ne- 
cessary for  the  peace  and  welfare  of  society  ; 
and  this  is  generally  pretty  well  secured  by 
that  spurious  thing  which  has  the  name  of  it, 
viz.  convenience,  ease,  and  a  sense  of  reputa- 
tion. If  our  behaviour  is  but  calculated  to 
answer  these  ends,  we  look  no  farther  ;  and, 
perhaps,  wonder  in  the  pride  of  our  hearts, 
why  God  does  not,  as  he  casih'  might,  inter- 
pose to  prevent  the  mischiefs  occasioned  by 
the  perverseness  of  a  few  :  but  then,  He 
himself  is  ever  and  anon  troubling  the  order 
of  the  world  and  the  repose  of  rnehviduals, 
by  terrible  inflictions^  The  consequence  is 
plain,  we  are  ignorant  of  our  state,  and  live 
in  a  peq^etual  mistake.  God  does  not  make 
so  great  reckoning  of  this  life  as  we  do.  He 
aims  at  the  reformation  of  the  heart ;  and  the 
severe  methods  he  takes  to  bring  it  abouty 
prove  the  necessity  of  such  a  reformation. 

What  farther  proof  can  we  need  of  the 
^rretched  perverseness  and  corruption  of 
man's  heart,  than  that  he  should  desire,  es- 
teem, and  love  the  things  which  are  confess- 
edly unable  to  make  him  happy,  and  that 
what  can,  should  be  the  only  thing  he  does 
not  desire.  , 

The  man  who  knows  himself  to  be  a  de- 
vil is  in  a  fair  way  to  be  a  saint.  Rom.  iii. 
9—18. 

It  is  no  uncommon  thing  for  men  to  do 
good  without  virtue,  give  without  charity, 
and  pray  without  religion* 


HUMAN  iJEPaAVITV.  163 

It  is  difficult  to  keep  self  from  mingling 
with  the  word  of  salvation.  We  think  it 
Jiard  that  we  may  not  be  allowed  to  pay  some- 
thing towards  the  price  of  it  ;  to  contribute 
some  work  or  fancied  worthiness  of  our  own, 
that  is  to  say,  (shocking  thought  I)  we  w^ould 
put  something  of  our  own  into  the  scale  with 
the  blood   of  Christ,  to  make  it  full  weight. 

There  is  someihing  odd  happens  in  the 
mixing  of  Paganism  with  Christianity.  The 
appearance  of  Christianity  remains,  the  sub- 
stance evaporat'S  ;  the  appearance  of  Pagan- 
ism vanishes,  the  substance  remains. 

If  we  were  left  to  nature  to  choose  a  God 
and  a  heaven  for  ourselves,  it  would  not  be 
the  God  that  made  the  heavens  and  the  earth, 
raor  our  heaven  that  where  he  dwelleth. 

Reading  is  for  the  most  part  only  a  more 
refined  species  of  sensuality,  and  answers 
man's  purpose  of  shuffling  off  his  great  work 
with  God  and  himself,  as  well  as  a  bail  or  a 
masquerade. 

Man  is  an  errant  bungler  at  God's  work  ; 
he  spoils  all  if  he  does  but  touch  it  with  a 
inger.  What  a  terrible  mortification !  to 
think  that  the  business  of  his  salvation  can- 
Hot  go  forward  unless  he  is  separated  from 
himself ;  and,  as  it  were,  outlawed  as  a  mis- 
chievous person,  or  thrown  into  a  corner  as 
a  piece  of  useless  lumber. 

Business,  amusement,  company,  a  general 
relish  of  life,  and  a  confused  hope  of  mercy 
in  God,  or  of  future  amendment,  keep  the 


164,     THOUGHTS  0!^  heliciok,  he, 

soul  tolerably  quiet  here  :  but  how  dreadful- 
ly aninzing  is  it  to  think  oiits  being  cousigutd 
to  a  state  of  eternal  reprobation,  without  one 
single  object  to  divert  its  attention  from  its 
own  fnfi;htful  Ucikedness. 

It  may  not  be  iniproper  to  consider  every 
person  we  happen  to  be  in  compan}  v\  iJi  in 
three  res]>ectb,  let  his  station  or  circuiTi stances 
be  what  they  wiii :  1st.  as  having  an  l^igh 
opinion  of  himself ; — 2d.  as  one  lor  whom 
Christ  died  ;— and  3d.  as  naturally  lying  un- 
der great  disadvaiitages  with  regard  to  his 
spiritual  concerns.  The  first  will  be  a  cau- 
tion to  us  not  to  affront  or  offend  him  ; — the 
2d.  will  engage  us  to  promote  his  salvation  ; 
—  the  3d.  to  pity  his  iiiiirmilies. 

The  greatest  want  of  all,  is  a  want  of  the 
sense  of  our  \vants.  This  is  the  root  of  infi. 
deiity. 

The  generality  of  those  who  lead  regular 
moral  lives,  and  think  themselves  settled  up- 
on a  good  bottom,  for  having  been  baptized, 
&c.  are  but  the  more  confim-ied  in  a  natuni 
unconverted  state  by  what  they  call  their 
virtue.  It  is  evident  from  a  hundred  things 
they  say  and  do,  that  the  root  of  the  matter 
is  not  in  them. 

Upon  little  occasions,  and  for  mere  trifles, 
I  can  become  a  hell  to  myself.  What  should 
I  do  with  this  accursed  nature,  if  I  had  no 
other  company  but  devils,  who  would  take  a 
mAlicious  pleasure  in  goading  and  stinging 
me  into  their  own  torments  ? 


HUMAN   DEPRAVITY.  165 

Every  man  naturally  turns  upon  his  own 
centre,  and  is  as  much  a  detached  system 
from  ever}'  other  man,  as  one  fixed  star  is 
from  another  ;  what  regard  he  has  for  the 
species,  or  connexion  wiih  it,  arises  solely  out 
of  this  very  selfishness  or  individualship. 

If  we  were  but  half  Christians,  the  world 
would  be  at  peace  with  us. 

What  is  generally  meant  b^'  a  moral  man, 
is  one  who  does  not  govern  himself  by  the 
fear  of  God  or  the  Ten  Commandments,  but 
by  a  law  of  his  own  making. 

It  is  a  matter  of  great  self  abasement,  and 
full  proof. of  our  depravity,  that  sin,  the  only 
thing  which  God  hates,  we  should  hate  so 
little. 

Did  the  sight  of  your  own  deformity  never 
make  you  start  ? 

We  were  made  to  live  in  God  as  our  ele- 
ment, and  are  not  in  it.  If  this  is  not  a  flill, 
ruin  and  death,  what  is  ? 

The  devil  will  suffer  us,  nay,  if  it  were 
possible,  he  wrukl  help  us  to  put  away  every 
sin  but  one,  if. he  could  be  sure  he  would 
keep  that  one. 

*'  God  lives  through  all  life," — the  soul  of 
man  not  excepted,  which  is  no  more  self- 
sufficient  than  self  existent,  but  the  most 
helpless  of  all  beings,  though  it  proudly  chal- 
lenges independence. 

The  world  is  not  altered  since  the  time  of 
Socrates.     Ask  one  bv  one,  and  see  who  is 


166       THOUGHTS  ON   RELIGION,  &C. 

not  mistaken  as  to  the  quantity  of  his  wis- 
dom and  goodness. 

If  we  were  naked  and  open  to  all  the 
world,  as  we  are  to  God,  and  in  some  mea- 
sure to  ourselves,  how  loathsome  and  abom- 
inable ;   what  monsters  should  v/e  appear. 

It  is  time  to  have  done  with  future  pros- 
pects, or  a  vain  imagination  that  we  shall  be 
happy,  or  more  at  ease,  when  such  a  point  is 
gained,  or  such  an  impediment  removed  ; 
whereas  nothing  is  more  certain  than  that 
every  period  of  life,  and  every  day  will  bring 
its  own  burden  along  with  it ;  and  that  there 
is  no  possibility  of  happiness,  but  in  bearing 
it  according  to  the  will  of  God. 


CHAP.  V. 
KEPEiNTANCE. 


THE  repentance  which  precedes  faith,  con- 
sists chiefly  of  a  sense  of  danger  and  a  fear 
of  punishment  ;  but  when  we  come  to  have 
a  lively  apprehension  of  pardoning  love,  and 
our  adoption  in  Christ,  it  is  genuine,  filial 
sorrow  for  having  offended  God. 

Generally  speaking,  it  is  to  be  feared  we 


REPENTANCE.  167 

do  not  dread  sin,  but  the  punishment  of  it ; 
and  yet  till  we  hate  sin,  as  such,  and  feel  our 
misery  under  it,  it  is  in  vain  to  talk  of  repent- 
ance. 

Till  we  are  so  convinced  ef  sin,  as  fully  to 
pronounce  the  sentence  of  condemnation  up- 
on ourselves,  we  shall  not  receive  mercy,  as 
mercy,  but  consider  it  as  a  debt. 

So  long  as  we  are  joined  to  the  world  ;  act- 
ing in  the  main  for  worldly  ends;  attached  to 
its  interest ;  oppressed  with  its  cares,  or  devo- 
ted to  its  pleasures  ;  we  must  either  totally  re- 
ject,  or  explain  away  the  gospel. 

The  law  is  not  satisfied  by  an  outward  ob- 
servation of  it,  but  by  the  inward  disposition 
of  the  heart ;  we  break  it  as  much  by  a  bare 
outward  keeping  of  it  only,  as  by  living  in  a- 
vowed  neglect  of  it.  Perhaps  the  best  of 
men  may  find,  upon  consideration,  that  they 
never  performed  one  act  of  true  and  pure 
obedience  in  all  their  lives.  What  convic- 
tion is  here  !  and  what  a  terrible  blow  is  this 
to  our  pride  ! 

Humility  is  a  true  sense  of  our  state,  and 
must  necessarily  go  before  a  cure  ;  but  then 
where  is  the  virtue  or  merit  of  it  ?  A  man 
full  of  noisome,  stinking  sores,  would  be  a 
madman  if  he  did  not  look  out  for  a  remedy, 
whenever  he  came  to  be  sensible  of  his  con- 
dition, but  more  so  if  he  took  any  merit  to 
himself  for  knowing  that  he  was  thus  dis- 
eased. 


1^8       THOUGHT'S  ON  RELIGIOX,  &€. 

When  once  we  can  bear  to  know  the  truth 
of  ourselves,  we  shall  be  little  concerned  wlio 
else  knows  it. 

It  is  the  vainest  of  all  vanities,  and  pride  in 
perfection,  to  pretend  to  separate  ourselves 
from  the  world  outwardly  belore  we  are  se- 
parated from  it  inwardly. 

Corruption  is  strong ;  evil  predominant  ; 
my  state  is  wavering  ;  my  soul  in  danger  ; 
Christ  does  not  reign  ;  1  am  in  the  gall  of 
bitterness  and  the  bond  of  iniquity/,  till  i  ful- 
ly  resolve  not  to  sin. 

No  man  has  the  least  glimpse  of  the  in- 
side of  truth,  till  all  conceit  of  merit  and  self 
power  is  annihilated,  iind  lie  is  pierced 
through  and  through  with  a  sense  of  his 
v-ileness  and  un worthiness. 

How  happy  are  we  when  v*'e  can  say  truly, 
"  Lord,  thou  knov^est  all  my  desire  ;  and 
much  more,  when  we  can  sigh  and  groan, 
mourn  and  weep  before  God  ! 

As  God  looks  principally  at  the  heart,  se 
it  is  there  he  carries  on  his  saving  work . 

We  may  polish  our  outward  man,  but 
what  shall  we  do  by  it,  but  to  get  the  name 
of  whitened  sepulchres  ? 

Must  I  always  be  humbling  myself,  and 
going  over  the  same  track  of  repentance  ? — - 
Yes,  till  I  have  no  sin,  and  to  the  end  that  the 
same  thouarhts  and  words  mav  take  fast  hold 
of  me,  and  become  a  habit  by  repetition. 

^  should  consider  the  Ethiopian's  skin,  and 
the  Leopard's  spots  more  than  I  do,   that   I 


REPENTANCE.  169 

may  pray  more  feelingly,  and  cast  myself 
wholly  upon  divine  power. 

Is  there  any  such  thing  as  regeneration,  or 
a  change  of  nature,  from  sensuality  to  puri- 
ty of  heart,  from  flesh  to  spirit,  from  sin  to 
holiness,  from  the  world  to  God  ?  So  the 
scripture  says,  and  that  nothing  less  is  being 
Christian. 

I  endeavour  to  take  a  measure  of  sin,  that 
I  may  know  m}'  obligations  to  Christ  ;  and 
the  necessity  of  his  death,  for  sin  helps  me  to 
take  a  measure  of  it.  I  hardly  know  which 
is  first  in  the  order  of  thinking,  but  all  is  well 
when  they  act  reciprocally  upon  each  other. 

It  is  the  Spirit's  office  to  convince  of  sin, 
because  he  only  has  the  power ;  nothing  that 
others  can  say,  or  I  can  think,  will  bring  me 
to  a  true  sense  and  feeling  of  it  widiout  him. 

Till  we  know  sin,  and  feel  the  burden  of 
it  in  some  degree,  we  shall  be  blind  to  every 
thing  else  in  scripture,  whether  of  nature  or 
grace  ;  we  shall  pray  with  great  reserve,  and 
never  mean  half  of  what  we  say. 

Rather  than  be  ignorant  of  my  sin.  Lord, 
speak  to  me  in  pain,  sickness,  loss  of  earthly 
comforts,  or  any  affliction  thou  choosest. 

lam  all  astonishment  when  1  think  of  the 
number  and  greatness  of  my  sins,  and  how. 
long  my  life  has  been  spared  that  I  might  re- 
pent. 

There  may  be  an  abiding  consciousness 
of  sin,  with  self-condemnation,  where  there 
is  not  the  least  degree  of  self-indignation  or 
p 


170       THOUGHTS   ON  RELIGION,  &C. 

self-abhorrencc.     Humility  is  knowing  that 
we  are  not  humble. 

There  is  a  vast  difference  between  know- 
ing and  feeling  sin,  and  spiritual  things.— 
We  may  know  of  ourselves,  or,  by  teaching, 
may  be  well-principled  and  abound  in  no- 
tions ;  but  it  is  the  Spirit  only  that  makes  us 
feel. 

If  we  would  put  doing  in  the  place  of 
thinking,  knowing,  and  wishing,  we  should 
understand  the  meaning  of  Rom.  vii.  and  be 
convinced  of  the  want  of  a  better  righteous- 
ness than  our  own. 

Pride  is  seeing  the  defects  of  others,  and 
overlooking  our  own.  Humility  is  seeing, 
feeling,  and  lamenting  sin  in  ourselves  ;  not 
only  past,  but  present  sin;  not  only  actual 
sin,  but  the  root  of  it  in  an  evil  nature,  and 
all  sin  v/ithout  disguise  or  extenuation,  in  all 
its  guilt  and  malignity. 

No  man  is  humbled  or  sincere  with  God, 
till  he  is  willing  to  know  the  worst  of  him- 
self. 

The  Spirit's  coming  into  the  heart  is  the 
touch  of  Ithuriers  spear,  and  it  starts  up  a 
devil. 

If  I  see  myself  bad  enough  for  Christ,  he 
sees  me  good  enough. 

If  my  nature,  heart,  will,  and  affections 
must  be  changed,  God  must  doit ;  for  I  can 
no  more  change  them  thcin  I  could  make 
myself.  Grc>d  commands  to  strike  at  the 
root  of  sin ;  Ciirist  puts  the  axe,  sharpened 


REPENTAN<:-E;.-  171 

with  his  blood,  into  the  hands  of  all  who  are 
willing,  and  the  Spirit  gives  strength  to  the 
blow. 

Angelsfell  from  a  state  of  distinguished 
excellence,  and  man  rises  into  their  place 
through  vileness  and  emptiness.  O,  the 
depth  ! 

God  never  makes  any  man  what  he  should 
be,  without  first  making  him  know  what  he 
is.  O  God,  take  the  veil  from  my  heart, 
take  the  world,  take  pride,  take  self  out  of 
my  heart,  and  write  there  all  thy  laws,  I  be- 
seech thee. 

It  is  a  hard  thing;  and  a  sore  conflict,  tb 
renounce  allsin,  as  sin,  fully,  finally,  irrevo- 
cably ;  and  probably  many  of  those  who 
think  they  do,  never  tried  it,  and  are  hiddea 
from  themselves. 

Whenever  I  sin  in  thought,  word,  or  deed, 
6r  v/hatever  sin  I  commit,  the  penalty  of 
death  is  incurred  ;  the  thing  is  done  and  past, 
and  all  the  world  cannot  reverse  the  sentence. 
The  right  spiritual  understandmg  and  con- 
viction of  this  is  the  beginning  of  faith,  and 
throws  us  upon  Christ. 

Legal  repentance  is  before  the  cross  of 
Christ,  and  brings  us  up  to  it ;  evangelical 
is  after,  and  begins  from  it.  The  latter  only 
is  genuine,  effectual,  and  lasting. 

Is  the  evil  I  feel  in  myself  painful  and  a 
burden  to  nature  as  sin  ?  Or  could  I  be 
content,  and  perhaps  better  pleased  with  it, 


172         THOUGHTS   ON    RELIGION,  £^C.- 

if  I  was  sure  God  would  never  lay  it  to  my 
charge  ? 

1  had  rather  know  a  work  of  the  Spirit  in 
mourning  for  sin,  as  displeasing  to  God,  in 
love  to  Christ,  and  because  it  pierced  him^- 
than  to  be  at  the  top  of  worldly  joy. 

There  is  iTo  possibility  of  enjoyment  but 
in  foilowTiig  the  natural  bent  ;  for  which 
reason,  virtue,  to  be  hap})iness,  must  not  be.' 
only  froni  principle,  and  as  it  were  forced 
upcjn  us  by  txaching,  but  the  genuine  rcsult- 
and  fteling  of  a  natui-e.  And  l^cw  can  that 
be  bat  by  a  new  birth. 

Whenever  •  know  but  a  tenth  part  of  ray 
sin,  I  shall  know  that  I  am  not  beholden  to 
.Christ  for  nothing. 

If  God  did  net  lay  the  burden  of  sin  upon 
us,  iio  man  would  lay  it  upon  himself.  How 
fev,  ever  feel  it. 

Repentance  is  forsaking  sin  f-TGod,  for 
his  favour,  his  blessing,  and  will. 

I  believe  it  will  be  found  that  the  repent- 
ance of  most  men  is  not  so  much  sorrow  for 
sin,  as  sin,  or  real  hatred  of  it,  as  sullen  sor- 
row that  they  are  not  allowed  to  sin. 

It  is  fatal  trifling  with  our  souls,  and  hor- 
rid delusion  to  see  sin  less,  or  condemn  it 
less  in  ourselves  than  we  clo  in  others  ;  but 
who  can  deal  freely  with  himself  in  this  pomt 
without  conviction  from  the  Spirit  of  God  ? 

I  have  no  proper  idea  of  the  horrible 
cursed  nature  of  sin  as  represented  in  the 


REPENTANCE.  173 

cross  of  Christ  ;  but  if  it  is  so  seen  as  to  be 
avoided,  it  is  enough. 

Seeing  and  condemning  sin  in  ourselves, 
as  we  do  in  others,  without  showing  it  mer- 
cy, is  repentance  ;  and  then  who  almost  re- 
pents ? 

Every  sin,  when  newly  committed,  ama- 
zes and  terrifies  the  soul,  though  the  sense  of 
it  soon  weai's  off.  How  shall  we  be  able  to 
bear  the  anguish  of  all  our  sins  together, 
when  conscience,  which  forgets  and  extt  nu- 
uates  none,  brings  them  to  our  remem- 
brance ? 

We  may  be  fully  convinced,  ihat  spiritual 
things  are  incomparably  the  most  worthy 
of  our  esteem,  without  giving  them  the  pre- 
ference in  our  affections.  The  former  is  a 
decree  of  illumination,  the  latter  only  is  con- 
version. 

A  work  of  grace  is  carried  on  in  a  way  of 
our  own  thoughts,  and  with  the  consent  of 
the  will  ;  but  this  concurrence  does  not  ef- 
fect the  work,  and  is  no  more  a  proof  of  self- 
power,  than  the  earth's  fertility,  which  is 
wholly  owing  to  a  blessing  from  the  clouds. 
The  moment  we  sin,  there  is  an  absolute 
forfeiture  of  life  incurred  ;  nothing  but  mer- 
cy can  now  relieve  us,  and  we  must  always 
see  ourselves  in  the  light  of  condemned  mal- 
efactors ;  for  no  future  amendment  can  undo 
what  is  past. 

Till  we  see  sin,  we  can  never  see  it  taken 
away  ;    but  merely  seeing  and  feeling  the 
'p  2- 


174       THOUGHTS  ON   REL1C10N,  bCL . 

plague  of  sin  is  not  repenting  of  it ;  it  is  seen 
and  felt  in  hell. 

No  man  ever  turns  to  God  for  help,  be- 
lieves in  Christ,  or  pn»ys  for  the  Spirit  till  he 
is  frightened  at  himself ;  and  we  need  not 
know  the  worst  of  ourselves  to  be  heartily 
frightened. 

One  sin  fully  known,  and  pressing  liomc 
upon  the  conscience  in  all  guilt  and  malig- 
nity, leads  to  the  discovery  of  more,  for 
there  is  a  fatal  connexion. 

There  may  be  a  consciousness  and  con« 
viction  of  sin  without  hatred  of  it,  real  hu- 
mility, self-abhorrence,  or  the  extinction  of 
one  spark  of  pride. 

Finding  that  I  am  destitute  of  Ghristiati 
graces  and  holy  tempers,  the  question  is, 
how  must  I  get  myself  possessed  of  them. — 
And  I  am  convinced  at  once  I  can  no  more 
introduce  a  new  set  of  affections  into  my  na- 
ture, than  I  could  make  myself  at  first.  If 
the  scripture  had  not  told  us  that  this  change 
can  be  effected  by  nothing  less  than  a  divine 
{>6wer,  the  thinj^  speaks  for  itself.  Show  me 
a  man  of  whom  it  can  be  truly  said,  that  he 
loves  what  he  hated,  and  hates  what  he  loved, 
and  I  will  pronounce  him  to  be  God's  work- 
manship. 

I  see  less  malignity  in  sin,  and  can  more 
easily  forgive  it,  because  I  consider  it  not 
chiefly  as  sin  agaiTist  God,  but  against  my- 
self, my  own  ease,  reputation,  and  interest ; 
in  this  point,  and  a  leading  one  it  is,  scrip- 


KE'PENrANCE.  175 

tural  kfiowledge  differs  totally  from  natural. 
The  repentance  which  brings  us  to  Christ  is 
toward  God. 

Lopping  off  the  branches  of  sin,  is  labour 
in  vaiui  and  always  to  be  renewed  ;  there  is 
no  way  but  laying  the  axe  to  the  root. 

Sin  should  sit  heavier  on  die  soul,  and  cut 
deeper  into  the  heart,  than  the  loss  of  a  first- 
born. BI(  ssed  are  they  that  mourn  ;  and 
who  htis  not  cause  for  it  ? 

Till  a  man  feels  sin  as  a  poison  in  his 
blood,  and  finds  that  he  cannot  get  rid  of  it 
in  this  world,  he  will  never  think  in  good 
earnest  of  anothc  r. 

No  mim  has  any  warrant  from  scripture  to 
believe  that  his  sins  are  forgiven,  unless  he 
repents  of  them  :  that  is,  is  heartily  sorry 
for  them,  and  earnestly  desires  to  be  deliver- 
ed from  the  power  of  evil  habits,  and  an  evil 
nature. 

It  cannot  be  expected  that  any  man,  not  a 
sinner,  should  repent ;  that  is,  charge  him- 
self with  guilt  and  folly,  and  desire  a  change 
of  his  state,  till  he  is  convinced  of  the  univer- 
sal, total  depravity  of  human  nature.  If  he 
is  persuaded  that  there  is  an  excellence,  dig- 
nity,  rectitude,  or  good,  belonging  to  the 
species,  he  will  compliment  himself  with  it 
all. 

It  is  impossible  for  any  man  to  know 
Christ  to  be  a  Saviour,  till  he  knows  himself 
to  be  a  sinner. 


176  THOUGHTS    ON  -RELIGION,  &e. 

Man  is  never  in  God's  way  in  spirituals, 
till  he  quits  himself  and  his  own  way.  And 
this  I  take  to  be  the  raost  natural  meaning  of 
the  words,  *'  except  ye  be  converted,  and 
become  as  little  children,"  who  are  confes- 
sedly helpless,  incapable  of  acting  for,  and 
governing  themselves,  ^'  ye  cannot  enter  into 
the  kingdoin  of  heaven." 

It  would  be  thought  monstrous  arrogance, 
blasphemy,  and  invasion  of  God's  preroga- 
tive, for  any  one  to  pretend  to  make  the  soul 
and  body  of  a  man.  And  yet  perhaps  it  is  i]o 
less  presumption  to  pretend  to  any  share  in 
the  creation  of  the  spiritual  man  in  Christ. — 
Htnv  is  it  possible  should  form  the  image 
of  God  in  myself  when  I  do  not  know  what 
it  is,  nor  ever  shall,  till  it  is  actually  produ- 
ced in  me  ?  It  is  well  for  us,  that  the  v/ant  of 
such  a  previous  idea  is  no  hindrance  to  our 
reception  of  it  ;  and  for  this  we  have  St. 
Paul's  w^ord,  who  says,  that  what  God  work - 
eth  in  us  is  exceeding  abundantly  above  ali 
that  we  can  ask  or  think.  This  deserves  to 
be  considered  by  the  narrowers  in  all  sects 
and  parties. 

Justification  by  faith  can  never  be  received, 
desired,  sought  after,  or  even  understood,  tiU 
the  soul  has  been  well  disciplined  and  bro- 
ken under  the  pressure  of  the  law,  and 
brought  to  a  full  sight  and  experience  of  its 
inability  to  answer  the  demands  of  it.  And 
our  acceptance  of  the  free  grace  of  God  in 
Christ  will  always  necessarily  be  more  or 


kss  sincere,  more  or  less  fruitful  in  good 
works,  in  proportion  to  our  sense  of  the  want 
of  it. 

Those  who  have  felt  the  misery  of  an  evil 
conscience,  and  laid  groaning  with  anguish 
of  spirit  under  a  heavy  sense  of  God's  wrath, 
are  comparatively  in  little  danger  of  returning 
to  such  a  state,  after  they  have  once  been  de- 
livered from  it. 

1  cannot  get  within  myself,  and  yet  all  de- 
pends upon  it.  It  is  not  enough  to  know 
diat  God  sees  me,  unless  I  see  myself  in  my 
own  frightful  nakedness. 

There  is  nothing  like  being  pinched,  and 
sore  galled  with  a  sense  of  guilt.  Redcmp- 
tion  by  Christ  will  then  be  viev/cd  iii  iis  pro- 
per point  of  light ;  the  glad  tidings  of  the 
gospel  eagerly  embraced  by  the  disconsolate 
fainting  soul.  It  is  impossible  for  those  who 
never  telt  the  trouble  and  uneasiness  of  a 
wounded  conscience,  to  desire,  or  believe, 
or  value  the  peace  of  God.  It  is  by  a  mira- 
cle that  any  man  repents.  Many  see  the 
folly  of  their  conduct,  and  are  sorry  for  the 
inconveniencies  they  have  broug4it  upon 
themselves  and  others  by  it ;  but  to  be  con- 
vinced of  guilt  before  God,  to  have  a  sight 
and  sense  of  our  vileness,  ar.d  a  hearty  de- 
testation of  ourselves  for  it,  is  uhat  I  believe 
never  happens  but  under  the  working  ai\d 
influence  of  God's  Spirit. 

God  will  have  his  grace  acknowledged  in 
the  free  pardon  of  our  sins.  But  this  can  ne- 
ver be  till  we  feel  and  know  in  good  earnest 


173       THOUGHTS  ON   RELIGION,  &Cr 

that  we  are  sinners.  God  brings  us  under 
the  bond  of  the  law,  that'  his  mercy  may  be 
magnified  in  releasing  us  from  the  terror, 
curse,  and  punishment  of  it.  The  end  of 
this  procedure  is  to  show  man  his  obligation 
to  the  performance  of  law,  his  demerit  in  the 
breach  of  it,  and  God's  love  in  our  forgive- 
ness. And,  in  our  present  circumstances, 
there  is  no  other  method  of  introducing  into 
the  soul  a  sincere  love  of  God ;  for  naturally 
we  do  not  love  him. 

When  God  calls  to  us  in  our  hiding-place, 
and  says,  "  Where  art  thou?"  the  stoutest 
heart  will  be  afraid,  notwithstanding  its  co- 
vering of  fig-leaves. 

The  knowledge  of  oirrselves,  and  of  our 
sinful  condition  by  the  fall,  is  one  main  point 
in  religion  ;  but  then  it  is  often  a  long  time 
before  we  are  enough  pinched  with  a  sense 
of  it,  to  pray  in  good  earnest. 

When  we  find  out  our  sin  in  one  instance, 
it  should  convince  us  of  the  guilt  of  more 
yet  undiscovered>and  lead  us  to  the  accursed 
root  of  all. 

All  is  delusion  and  sad  mistake  till  we 
know  Christ  inwardly  and  experimentally  by 
the  Spirit,  as  applying  his  whole  salvation  and 
every  part  of  it  to  the  saul.— -1st.  In  his  sore 
judgements,  convincing  us  of  the  greatness 
and  damnableness  of  sin,  and  of  our  own  ski 
in  particular. — 2d.  In  his  comforts,  raising  us 
to  a  clear  sense  of,  and  cheerful  confidence  in 
God,  as  a  reconciled   Father. — 3d.   In  hh 


JESUS  fCHRISX.  179 

cleaiibiHg  operations,  turning  the  strong  man 
out  of  possession,  and  enabling  us  to  say  tri- 
umphantly, *'  Behold  all  things  are  become 
new."  The  great  danger  of  miscarrying  in 
this  work,  is  by  passing  too  cursorily  over 
the  first  step,  healing  our  wounds  slightly, 
and  justifying  ourselves  too  hastily. 

We  are  never  so  near  heaven  as  when  we 
find  ourselves  almost  in  hell.  We  cannot 
stay  long  there. 

It  is  impossible  we  should  ever  be  upon  a 
footing  of  truth  and  sincerity  with  others,  till 
we  know  how  to  speak  the  truth  to  our- 
selves. 


CHAP.  VI. 
JESUS  CHRIST. 


CHRIST  comes  with  a  blessing  in  each 
hand ;  forgiveness  in  one,  and  holiness  in  the 
other,  and  never  gives  either  to  any  who  will 
not  take  both. 

Christ's  forgiveness  of  all  sins  is  complete 
at  once,  because  less  would  not  do  us  good ; 
his  holiness  is  di;^pensed  by  degrees,  and  to 
none  wholly  in  tliis  life,  lest  we  should  slight 
his  forgiveness. 


180       THOUGHTS    ON    RELIGION,  &.C. 

I  owe  it  to  Jesus  that  I  have  a  moment's 
quiet. 

The  love  of  God  springs  from  the  know- 
ledge of  Christ,  and  seems  impossible  to 
man  in  any  other  way. 

I  owe  Christ  a  heart,  a  will,  a  life. 

The  Lord's  Christ  is  the  soul's  joy,  sup- 
port and  confidence  in  all  states  and  condi- 
tions ;  riches  in  poverty,  comfort  in  trouble, 
ease  in  pain,  health  in  sickness,  life  in  death. 

I  see  the  glory  and  blessedness  of  God  in 
giving  his  Son  to  die  for  such  sinners  as  I 
am,  and  would  give  the  world  to  have  a  live- 
ly gratitude  and  burning  love  to  him  in  my 
heart ;  but  can  have  no  peace  but  in  think- 
ing he  died  for  my  ingratitude. 

Christ's  riches,  as  in  himself,  are  unsearch- 
able ;  in  us  they  are  soon  told. 

The  salvation  of  man  is  as  much  the  gift  of 
God,  and  the  work  of  Christ,  as  his  life  and 
being. 

Christ  never  comes  into  the  soul  unattend- 
ed ;  he  brings  the  Holy  Spirit  with  him,  and 
the  Spirit  his  train  of  gifts  and  graces.  Lay 
the  foundation  in  him,  and  leave  it  to  him 
to  raise  God's  building  upon  it. 

Christ  obeyed  and  suffered  for  me,  that  his 
obedience  and  sufferings  might  be  imputed 
to  me  ;  and  because  no  obedience  or  suf- 
ferings of  mine  could  answer  the  demands 
of  divine  justice,  or  be  effectual  to  my  puri- 
fication. A  maintainer  of  this  opinion,  at 
the  same  time  affirms  it  is  no  arscument  for 


jESUS  CHRIST.  181 

the  presumption,  impenitence,  or  lukewarm- 
ness  of  man  ;  but  an  operative,  and  most  ef- 
ficacious principle  of  obedience,  and  a  sa- 
cred bond  of  gratitude  upon  his  soul,  to  do 
and  suffer  in  his  turn,  according  to  the  mea- 
sure and  capacity  of  a  creature,  and  to  press 
to  every  height  of  virtue  after  the  example 
of  so  kind  a  conductor,  in  obedience  to  the 
commands  of  so  gracious  a  master,  in  con- 
fidence of  the  assistance  of  so  powerful  a  Sa- 
viour, who  died  for  him  upon  earth,  inter- 
cedes for  and  succours  him  irom  heaven,  and 
hath  taken  hitn  into  himself  by  a  mysterious 
union,  that  he  might  accept  him  to  the  re- 
ward of  his  own  spotless  holiness. 

It  has  been  the  general  opinion  of  Chris- 
tians, in  all  times  and  places,  that  Christ  suf- 
fered instead  of  sinners,  and  that  ^ve  liave  re- 
mission of  sins  through  faith  in  his  blood- 
shedding  ;  but  the  opinion  of  an  imputed 
righteousness  is  far  horn  being  general  ; 
though  a  substitution  is  every  whit  as  intelli- 
gible, and  perhaps  as  much  wanted  in  one 
case  as  the  other ;  and  the  same  reasons  that 
hold  for  the  rejeciing  one,  will  equally  hold 
for  the  rejecting  of  both. 

The  righteousness  of  Christ  is  never  im- 
puted to  any  man  who  does  noi  desire  and 
endeavour  to  be  so  completely  righxttous,  as 
not  to  stand  in  need  of  it. 

Let  him  who  rejects  the  righteousness  of 
Christ,  consider  well  what  ground  he  stands 
upon,  and  what  he  has  to  trust  to. 

9. 


182        THOUGHTS  ON  RELIGION,  &.€. 

The  righteousness  of  Christ  imputed,  and 
applied  by  faith,  becomes  such  a  reality  as  is 
not  at  all  for  an  impenitent  sinner's  purpose. 
If  he  knows  what  it  is,  and  for  what  end  it  is 
given,  he  does  not  desire  it ;  nor  do  I  think 
it  possible  for  an  impenitent  person  to  believe 
it,  let  him  pretend  what  he  will.  Christ  is 
the  glass  in  which  we  see  God  and  ourselves  ; 
and  if  we  attempt  to  see  either  ourselves  or 
him  through  any  other  medium,  we  shall  fall 
into  infinite  mistakes. 

Christ  stiil  manifests  his  Messiahship  by 
his  presence,  and  says  to  the  desiring  soul, 
as  he  did  to  the  woman  of  Samaria,  '*  I  that 
speak  unto  thee  am  he." 

To  comprehend  the  breadth  and  length, 
and  depth  and  heighth  of  the  love  cl  Christ, 
we  must  first  take  the  dimensions  of  our 
own  sin. 

I  know  so  much  of  Christ  as  not  to  be  a- 
fraid  to  look  m}^  sins  in  the  face. 

Christ  was  Christ  to  a  believing  Jew  be- 
fore his  coming,  as  well  as  now  to  a  Chris- 
tian :  nay,  the  faith  of  the  Jew  seems  to  have 
been  of  a  more  excellent  kind,  as  it  had  a 
thicker  veil  to  penetrate  through. 

Christ  says,  **  take  up  the  cross  ;"  and 
very  evident  it  is,  that  some  of  his  com- 
mands, literally  taken,  have  the  cross  in 
them.  Take  this  out,  and  then  wherein 
does  he  differ  from  other  legislators  ?  Or, 
what  remains  but  a  bare  religion  of  nature  ? 


JESUS  CHRIST  183 

which  we  may  be  sure  will  never  bear  too 
hard  upon  flesh  and  blood. 

All  the  power  and  love  of  God  is  in  the 
man  Christ. 

Christ  is  God  stooping  to  the  senses,  and 
speaking  to  the  h<rart  of  man. 

Christ  brings  down  God  to  the  capacity 
of  nian,  and  raises  man  to  the  nature  of 
God. 

Christ  stands  between  the  wrath  of  God 
and  the  sin  of  man,  intercepting  the  one,  and 
purging  the  odier. 

Nothing  in  nature  is  life,  light,  and  truth 
but  Christ,  and  therefore  nothing  else  can  be 
so  to  the  soul. 

Christ  saw  and  felt  every  sin  of  mine  dis- 
tinctly,  when  he  sweat  great  drops  of  blood 
in  the  garden,  and  cried  out  upon  the  cross, 
*'•  My  God,  my  God,  why  hast  thou  forsaken 
me.'"' 

God  will  come  near  to  us  to  judgment, 
and  be  a  swift  witness  sgainst  us,  whenever 
we  dare  present  ourselves  at  his  bar  in  our 
own  name, 

Christ  had  most  amazing  love,  and  a  pier- 
cing sight  of  the  danger  and  misery  of  man- 
kind, when  the  pain  of  the  cross  could  not 
hinder  him  from  saying,  "  Father  forgive 
them.'*  A  lively  apprehension  in  us  of 
what  he  then  saw  and  knew,  sets  us  at  work 
in  good  earnest  for  ourselves  and  others. 

I  want  the  outward  sun  to  ch<:rish  my  bo- 
dy, and  invigorate  the  animal  life;  much 


184        THOUGHTS  ON   RELIGION,    kc. 

more  the  warmth,  light,   and  healing  rays  of 
the  sun  of  righteousness  to  comfort  my  soui. 

When  we  had  lost  all  by  one  father,  God 
gave  us  another  to  recover  it  to  us  with  ad- 
vantage 'y  and  our  life  is  now  safe  in  Christ's 
keeping. 

We  come  from  God  through  the  loins  of 
the  first  Adam,  and  return  through  the  bow- 
els of  the  second. 

Christ  can  be  nothing  but  himself  in  eve- 
ry soul  where  he  comes,  loving  his  own  life,, 
doing  his  own  works,  rejecting  all  sin,  and 
seeking  only  to  please  God. 

It  must  be  so  for  Christ's  sr^ke  ;  there 
must  be  a  sincere  renunciation  of  all  sin  for 
his  love  who  died  for  me,  and  because  I  hope 
to  see  his  face  in  heaven  to  whom  I  have  so 
great  obligations. 

Christ's  peace  is  his  peace  altogether, 
dearly  purchased  by  him,  and  given  to  sin- 
ners standing  in  need  of  it.  If  it  is  to  be  of 
my  own  procuring,  and  I  can  have  none  but 
by  entire  freedom  from  sin,  I  am  undone. 

I  owe  Christ  ten  thousand  thousand  times 
more  than  I  can  pay  ;  and  all  he  requires  of 
me  is  to  accept  a  discharge,  and  setde  my 
love  upon  him  ;  not  as  any  part  of  payment, 
but  because  he  knows  I  cannot  otherwise  be 
happy. 

if  ever  we  get  to  heaven,  we  shall  know 
that  we  do  not  sing  praises  to  the  Lamb  for 
nothing. 

"  Who  has  abolished  death"  and  damna 


JESUS    CHRIST.  185 

Uon  by  Ills  death  and  resurrection,  and 
"  brought  Jife  and  immortality  to  light  in 
the  gospel ;"  revealing,  offering,  and  con^  ey- 
ing it  to  all  that  believe  and  accept  it  as 
God's  gift,  live  for  it,  and  rejoice  in  it,  as 
their  portion  and  inheritance  from  the  Lord. 

Christ,  by  taking  our  sin  upon  himself, 
took  it  clean  away  from  us ;  banished  it  out 
of  the  creation,  and  eternally  annihilated  it 
to  every  believer,  vvho  is  as  far  from  the 
charge  of  it  before  God,  as  if  there  never  had 
been  any  such  thing  in  the  world  ;  and  if  he 
did  not  do  this  for  us,  he  did  nothing  ;  if  we 
have  one  sin  remaining  that  he  did  not  expi- 
ate, we  are  still  under  a  sentence  of  death. 

The  two  main  pillars  of  Christ's  religion 
are  the  depth  of  sin,  and  the  height  of  right- 
eousness :  and  none  but  he  could  atone  for 
the  one,  and  perform  the  other. 

A  thousand  saints  with  all  their  fortitude, 
patience  and  united  efforts,  could  not  bear 
the  burden  of  one  sin.  What  then  did 
Christ  endure  when  all  the  sins  of  the  world 
were  laid  upon  him. 

**  Herein  is  love," — superlative,  incon- 
ceivable,  infinite  ;— "  that  he  sent  his  Son  to 
be  the  propitiation  for  our  sins," — without 
exception  of  any  sins  or  sinners.  Why  do  I 
not  steadily  believe  it  ?    Why  do  I  harbour 

a  doubt  of  it  ?    Why  do  f  ever  forget  it  ? 

Why  am  I  not  always  rejoicing  in  the  happy 
assurance  of  it  ? 

Some  look  unto  Christ  with  godly  sorrow, 
02 


186       THOUGHTS  ON  RELIGION,  &C. 

gratitude,  love,  and  a  purpose  of  obedience  ; 
some  with  horrid  presumption,  and  the  de- 
ceitfulness  of  a  desperately  wicked  heart,  to 
make  him  a  cover  for  carnal  indulgence  ;  the 
generality  with  great  coldness  and  indiffer- 
ence. 

Christ  says  to  man,  "  live,"  not  for  any 
good  he  sees  in  any  man  ;  but  when  he  is, 
and  because  he  is  lying  in  his  blood.  He 
can  enlighten  the  dark  heart  ;  he  can  purge 
the  defiled  heart  ;  he  can  bend  the  stubborn 
heart ;  he  can  fix  the  inconstant  heart  ;  he 
can  quicken  the  dead  heart  ;  he  can  spirit- 
ualize the  earthly  heart ;  he  can  universalize, 
the  selfish  heart  ;  he  can  comfort  the  sorrow- 
ful heart,  all  cold  and  icy  as  it  is,  he  can  make 
it  a  heart  of  pure  love  :  he  can  be  himself  in 
the  heart.     Blessed  be  his  name. 

O  Jesus !  my  Lord,  and  m}^  God  1  my  Sav- 
iour by  thyself,  from  myself!  how  wonderful 
art  thou  !  What  should  I  do  but  fiDr  Christ  ? 
Another  question  completes  the  character  of 
the  Christian,  What  shall  I  do  for  Christ  ? 

God  testifies  to  rae,  to  my  soul,  that 
Christ  has  risen  from  the  dead,  and  with 
him,  by  an  indisputable,  abiding  m.atter  of 
fact,  viz.  his  sending  the  Holy  Ghost  into 
my  heart. 

Christ  in  me  will  be  the  same  God- devo- 
ted, sin-hating,  soul-loving,  self-denying, 
suffering,  labouring  Christ  that  he  is  in  him- 
self. 

Nothing  but  the  blood  of  Christ  can  wash 


FAITH.  187 

out  the  foul  stains  of  my  life ;  and  that  will 
do  it.  As  sure  as  sin  is  death,  Christ  is 
life. 

Without  Christ  we  should  never  have 
known  what  sin  is  ;  without  the  knowledge 
of  sin  we  should  never  have  known  what 
Christ  is.  O,  iny  soul,  magnify  the  Lord. 
and  rejoice  in  God  thy  Saviour, 


CHAP.  VIL 
FAITH, 


FAITH  does  not  consist  in  thinking  that  my 
sins  are  comparatively  litde,  and  therefore 
may  be  forgiven  ;  but  in  knowing  that  they 
are  very  great,  and  believing  that,  though 
they  are  never  so  many  and  great, 
past  or  present,  Christ's  blood  is  above  them 
all. 

Nothing  but  Christ's  blood,  taking  away, 
and  as  it  were  annihilating  sin,  can  quiet  an 
awakened  conscience.  Repentance  implies 
an  abiding  self-dislike  and  self- abhorrence, 
and  can  neither  destroy  the  existence,  nor 
extinguish  the  remembrance,  nor  heal  the 
smart  of  past  sin  ;  the  torment  of  it  can  ne* 


188       THOUGHTS  ON   RELIGION,  Sec. 

ver   die  but  with  a  conviction   that  Christ 
took  it  all  upon  himself. 

My  sins  are  many  and  great,  and  continu- 
ally rising  up  against  me  ;  but  I  must  not,  I 
must  not  make  God  a  liar,  deny  the  Saviour, 
and  grieve  the  Spirit  by  refusing  his  comfort. 
I  may  have  more  joy  of  Christ  than  1  could 
have  had  of  innocence  or  any  sanctity  of  my 
own.  O  Adam,  what  hast  thou  done  !  O, 
Jesus,  what  hast  thou  not  done. 

The  man  who  has  no  doubts  and  fears,  has 
no  faith. 

Perfect  obedience  being  impossible,  it  is 
necessary  that  all  should  have  some  reserve 
at  hand  in  the  want  of  it  ;  something  to  sup- 
port their  hope,  and  give  peace  to  their  con- 
sciences ;  sincerity  or  Christ.  But  the  for- 
mer can  no  more  be  pleaded  than  perfect 
obedience  ;  and  if  faith  on  Christ,  suffering 
in  our  stead  what  we  should  have  suffered, 
and  doing  for  us  what  w^e  cannot  do,  is  not 
our  appointed  relief,  the  case  of  mankind  is 
desperate. 

If  Christ  will  take  my  sins,  I  may  well  give 
him  every  thing  else. 

"  Fides  Christum  mihi  donat,  charitas  ex 
fide  me  proximo."  Luther.  That  is.  Faith 
gives  me  Christ,  and  love  from  faith  gives 
me  to  my  neighbour. 

God  grants  me  forgiveness,  not  because  I 
have  so  much  repentance,  or  so  much  obe- 
dience to  bring  him  at  the  price  of  it,  but  of 
his  free  goodness,  because  I  want  it,  and 


lAITH.  189 

must  be  undone  without  it ;  and  because  he 
knows,  whether  I  do  or  not,  that  I  have  only 
one  thing  to  say  to  him,  ''  God  be  merciful 
to  me  a  sinner." 

The  scripture  bids  us  do  every  thing,  and 
at  the  same  time  tell  us  that  we  can  do  no- 
thing ;  the  conclusion  is,  that  what  is  com- 
manded must  be  done,  and  cannot  be  done 
without  help. 

Christ  crucified  for  our  sins  is  the  chief 
thing  in  our  religion  we  should  know,  and 
almost  the  only  thing  which  the  generality  of 
the  church  of  England  do  not  know. 

Christ  came  into  the  world  to  take  away 
my  sin,  by  taking  it  upon  himself ;  and  if  I 
go  to  him  with  it,  my  comfort  is  that  it  can- 
not be  too  great  for  him. 

The  experience  and  possession  of  divine 
pity  is  better  than  bodily  ease,  freedom  from 
trouble,  or  the  greatest  worldly  prosperity. 

What  has  not  God  given  m.e,  in  giving  me 
a  will  to  pray  !  All  the  rest  is  his  work  ;  and 
I  am  as  sure  as  his  w^ord  and  promise  can 
make  me,  that  not  one  prayer  will  be  lost. 

I  shall  obey  when  I  have  the  will,  and 
none  can  set  it  free  but  God  :  it  is  the  moun- 
tain which  faith  has  to  remove.  Thinking 
we  have  most  power  where  we  have  the 
least,  is  the  great  error  of  the  world,  and  has 
been  mine  all  my  life. 

What  a  mercy  above  all  miracles,  that  I, 
who  am  a  sinner,  a  threescore  years  old  re- 
bel, and  have  done  that  every  day  of  my  life 


190       THOUGHTS  ON   RELIGION,  8?.C. 

which  lost  Adam  his  Paradise,  and  brought 
death  into  the  world,  should  hiwe  my  iibode 
on  earth  prolonged  ;  that  if  it  be  possible  I 
may  not  come  short  of  my  birth-right  ;  that 
I  may  leave  off  sinning,  and  say  beforc  i  die, 
**  Lo,  I  come  to  do  thy  will !" 

When  I  think  what  the  devil  can  do  iir 
conjunction  with  my  nature,  what  I  have 
b^en,  iim,  nd  shall  be,  it  is  transporting ntws 
to  !)e  told  that  there  is  such  a  thing  as  be- 
lieving unto  righteousness,  and  that  balvatioii 
is  wholly  in  and  by  a  substitute.  This  is  a 
h:ird  point  ;  and  yet  if  God  is  always  the 
sairse,  there  can  be  no  other  possible  hope 
for  a  creature  always  sinful. 

I  am  as  sure  on  the  word  and  promise  of 
God,  that  my  sins  are  done  away  in  Christ, 
as  if  an  angel  were  to  bring  me  a  release  in 
writing,  or  I  was  ncnv  in  heaven  out  of  all 
danger.  Shall  I  not  be  at  God's  bidding  for 
this,  and  put  myself  into  his  hands  for  the 
further  mercies  of  gratitude,  love,  obe- 
dience, a  willing  heart,  and  heavenly  affec- 
tions ? 

The  angels  do  not  work  for  life  or  rewa.rd, 
because  they  are  already  possessed  of  it,  pe- 
netrated with  a  lively  sei^se  of  God's  love  to 
them  in  their  happiness,  and  therefore  all  on 
iire  to  do  his  will ;  so  should  we,  if  we  would 
but  enter  more  into  the  knowledge  and  pre- 
t>ent  possession  of  our  happiness,  by  faith  in 
Christ. 

From  the  depth  of  my  sin,  and  most  asto^ 


FAITH.  191 

nishing  evil,  I  raise  some  faint  conceptions 
of  God's  love  in  Christ.  Well  might  he  say, 
•*  My  thoughts  are  not  as  your  thoughts," 
&c.  Isa.  Iv.  8. 

Christ  came  to  teach  a  pure  morality,  and 
assert  the  necessity  of  a  perfect  Liw-'  eeping, 
but  docs  not  expect  to  find  it  in  us;  he  there- 
fore vvrought  it  for  us. 

No  sc<:urity  till  Christ  puts  his  wedding'- 
ring  upon  my  heart. 

Power  to  conform  the  understanding,  will, 
arid  heart  to  scripture,  is  as  much  a  gift 
from  heaven  as  scripture  itself. 

By  poring  continually  upon  my  sins,  and 
setting  th<  m  as  it  were  in  buttlf  array  against 
the  blood  of  Christ,  1  hold  off  my  remedy, 
make  little  account  of  the  ..ord  of  God,  and 
must  tkink  myself  if  I  never  know  peace. 

In  another  man's  case,  I  should  certainly 
think  one  drop  of  the  blood  of  Christ  suffi- 
cient for  ail  his  sins,  though  ever  so  many 
and  great.  In  my  own  I  cannot  think  so  for 
my  life  with  any  degree  of  steadfastness. 

What  I  speak,  think,  invent,  write,  as  of 
myself,  pufis  me  up  with  conceit,  and  is  a 
sweet  morsel  for  pride.  Thinking  it  to  be 
from  God  would  humble  me,  as  every  thing 
does  which  we  know  to  be  purely  a  gift,  let 
it  come  from  whom  it  will. 

No  music  like  Aaron's  bells.  Mercy  and 
propitiation,  through  our  great  High- Priest, 
sound  sweetly  to  the  purged  ear. 

At  home  wath  God  ;    satisfied  and  re- 


192  THOUGHTS   ON   RELIGION,  kc. 

joicing  only  in  the  sense  of  his  favour,  in  my 
heart's  choice  of  him,  in  the  privilege  of  pre- 
senting myself  before  him  in  faith,  and  long- 
ing for  his  promises. 

The  man  who  comes  to  Christ  without 
any  desire  or  expectation  of  being  created  in 
him  unto  good  works,  and  having  his  nature 
renewed  in  holiness,  is  a  fool,  or  an  infidel. 
He  neither  knows  nor  believes  one  tittle  of 
the  gospeL 

We  need  not  be  afraid  to  look  upon  our 
own  deformity,  great  and  ugly  as  it  is. — 
Christ  died  for  the  sins  of  the  wdiole  world  ; 
and  therefore,  if  I  had  all  the  sins  of  the 
whole  world  in  my  own  person,  I  would  not 
doubt  of  i'orgiveness. 

The  remission  of  sins,  apjirehended  by 
failh,  in  the  dissolution  or  ending  of  Satan's 
kingdom  m  us,  and  the  beginning,  founda- 
tion, and  principle  of  a  new  nature,  stale,  and 
life  in  God  through  Christ. 

I  cannot  give  myself  to  Christ,  he  must 
give  himself  to  m.e. 

God  does  not  ofier  me  health,  long  life, 
plenty  of  worldly  accommodations,  respect, 
distinction,  principalities,  universal  empire  ; 
but,  O  !  unutterable  grace  !  himself.  The 
gi'eatnessofthe  thing,  so  infinitely  transcend- 
ing ail  that  we  can  deserve,  hope  ior,  or  con- 
ceive, overwhelms  the  miderstanding,  and  is 
apt  to  stifle  our  belief  of  it. 

Let  God  work  :    my  own  efforts  by  being 


i'A-ITH  19  o 

trusted  in,  having  a  tendency  to  exclude  him 
and  hinder  his  progress. 

The  scripture  speaks  in  vain,  if  God  does 
not  speak  it  again  into  the  heart.  Knowing 
is  not  willing,  though  it  is  generally  mistaken 
for  it. 

To  have  God  hold  the  great  burning  glass 
m  his  hand  to  bring  all  my  sins  to  a  point, 
how  dreadful  !  and  what  a  glory  is  then  to 
be  seen  in  Christ ! 

Jf  I  had  not  sinned  as  I  have,  I  should 
aever  have  prayed  as  I  do. 

My  work  is  my  pleasure,  and  joyous  hap- 
py  state.  '  find  in  it  all  I  want ;  and  do  not 
stretch  my  dioughts  beyond  it  for  more  sat- 
ijbfliction  from  any  thing  else. 

Make  no  more  resolutions  to  do  what  you 
never  will  ;  but  know  your  weakness  ;  trust 
and  pray. 

Unbelief,  or  doubting  of  the  power  and 
will  of  God  to  convert  others,  though  ever  so 
illiterate  or  obstinate,  self-righteous  or  wick- 
ed, is  the  same  want  of  faith  as  it  would  be 
in  my  own  case  :  the  obstacles  may,  or  may 
not  be  greater,  but  nothing  is  too  hard  for 
God.  If  we  cannot  help  ourselves  to  the 
graces  we  want,  let  us  not  pretend  to  it,  nor 
make  vain  efforts  in  our  own  strength,  but 
wait  patiently  upon  God,  and  be  as  clay  in 
the  hands  of  the  potter. 

Nothing  greater  can  be  said  of  faith,  than 
that  it  is  the  only  thing  which  can  bid  defi- 
ance to  the  accusations  of  conscience, 
n 


194       THOUGHTS  ON   RELIGION,  &C. 

Faith  supposes  that  there  is  sin  in  every 
one  to  bt  lorgiven,  and  that  God  is  glorified 
by  the  forgiveness  of  it.  Deny  either,  and 
you  lose  Christ. 

Faith  can  do  more  than  remove  moun- 
tains ;  it  can  still  a  clamorous  conscience  ; 
make  a  bad  conscience  good  ;  soften  a  hard 
keart ;  bend  a  stubborn  will;  and  bring  God 
and  man  together. 

If  sin  was  ten  thousand  times  worse  than 
it  is,  and  I  had  ten  thousand  times  more  sin 
than  I  have,  I  would  look  beyond  them  ail  to 
Christ. 

The  Christian  is  happy  in  Christ's  for- 
giveness, Christ's  righteousness;  and  Christ's 
beatitudes  ;  but  chiefly  so  in  the  two  first, 
and  only  unhappy  because  he  is  imperfect  ill 
the  last. 

In  Christ  we  are  as  innocent  and  clear  of 
all  blame  before  God,  as  Adam  was  at  hts 
creation.  This  is  the  great  mystery,  great 
truth,  and  great  comfovt  of  the  gospel ;  and 
if  it  is  not  true,  all  scripture  is  false,  or  com- 
paratively little  worth. 

My  sins  and  wants  threw  me  upon  Christ 
when  I  knew  much  less  of  him,  and  of  my 
need  of  him,  than  I  do  now. 

I  believe  for  the  remission  of  sins ;  T  be- 
lieve for  Christ's  righteoubuess ;  I  believe 
for  pr  wtr  to  love  God  and  man  ;  I  believe 
for  belief;  and  God  knows  I  hud  rather  be 
a  believer  than  a  king. 

Christ  must  have  died  for  me  if  there  had 


X  AIT  II.  li>5 

not  been  anotlicr  man  in  the  world  ;  and  I 
believe  as  much  that  he  died  lor  me  as  if 
there  never  had  been  another. 

Christ  says,  ''  Wilt  tliou  be  made  whole?" 
Giving  me  to  understand  that  he  must  do  it, 
and  therefore  1  will  never  attempt  to  make 
mvstir  whole.  I  would  do  something  for 
Christ,  but  I  ean  do  nothing  for  myself,  and 
he  knowing  this,  did  ail  for  me. 

I  have  been  many  years  endeavouring  to 
coniie  to  peace  by  a  conquest  of  sin,  instead 
of  going  first  to  Christ  for  the  pardon  of  it. 

Christ's  peace  is  not  freedom  from  sin, 
but  the  forgiveness  of  it ;  and  it  cannot  con- 
sist with  the  love  of  sin. 

If  one  man  had  all  the  graces  and  good  ac- 
tions that  ever  were  in  the  world  to  plead  for 
himself,  they  would  not  justify  him  to  God  ; 
and  if  all  the  sins  of  all  the  world  were  ta 
meet  in  the  person  of  one  man,  the  blood  of 
Christ  would  infinitely  outweigh  them. 

If  it  was  not  for  Christ,  conscience  would 
tear  me  in  pieces.  Conscience  is  the  most 
positi\'e,  teazing,  tormenting  thing  in  the 
world  ;  and  nothing  can  silence  it  but  faith. 
Conscience  is  the  viper  on  Piiui's  hand  ;  and 
its  nature  is  to  sting,  infiame,  and  kill.  Why 
then  do  i  not  svrell,  or  fall  down  dead  ?  1 
know. 

I  know  my  sins  arc  a  vast  heap,  and  more 
in  number  than  the  hairs  of  my  head,  but  I 
will  think  no  more  of  them  (save  to  deny  and 
try  myself)  for  the  remainder  of  my  life  :  I 


196       THOUGHTS  OH   KELICION,  &C. 

Will  look  only  unto  Jesus ;  and  if  a  better 
obedience  does  not  spring  from  this  faith  and 
looking,  I  shall  for  ever  despair  of  attaining 
10  it.     2  Gor.  iii.  18. 

It  is  unbelief  altogether,  and  absolute  de- 
nial of  the  work,  satisfaction,  and  merits  of 
Christ,  to  think  that  J  have  one  sin  about  mc 
'^nforgiven,  or  belonging  to  me. 

Thank  God  for  Christ ;  Christ  for  a  cleaw 
ijonscicncc  ;  r.nd  the  Spirit  for  giving  mc^ti 
aif^iiht  of  it  as  clean. 

o 

Believe  Inat  yoti  are  a  sinner  under  con- 
dcmnatioii,  and  that  Christ  released  you  frcm- 
it  by  his  death,  and  then  deny  him  any  thing 
}f  you  can. 

As  bad  as  I  am,  I  should  be  worse  if  it 
was  not  for  my  belief  of  the  cross. 

It  I  had  no!  God  in  Christ  to  thiiik  of  ar.d 
f^peak  to.  to  make  mc  wiser  and  better,  awd 
happier  than  1  ;im,  and  to  go  to  when  1  die,  I 
should  think  nuself  undone: 

I  fmd  it  difficult  to  believe  that  God  can 
forgive  mc,  because  I  cannot  forgive  m}  self. 
There  is  great  comfort  in  Isa,  Iv.  7,  8.  ''  Let 
the  wicked  forsake  his  way,  and  the  unright- 
eous man  his  thoughts ;  and  let  him  return 
unto  the  Lord,  and  he  will  have  mercy  upon 
him,  and  to  our  God,  for  he  will  abundantly 
pardon :  for  my  thoughts  are  not  your 
thoughts,  neither  are  your  ways  my  ways, 
saith  the  Lord." 

God  does  not  expect  to  be  Io^'ed  and 
praised  by  us  but  for  his  benentSj  as  proofs 


FAITH.  197 

and  tokens  cf  the  riches  of  his  nature  ;  and 
as  weak,  dependent  creatures,  we  must  look 
lip  to  him  for  the  communications  of  his 
goodness,  and  think  ourselvLS  m-: re  happy 
in  receiving  from  him  what  we  want  than  if 
we  could  give  it  to  ourselves. 

He  who,  with  a  consciousness  and  ac- 
knowledgement of  great  imperfection,  trusts 
in  the  righteousness  of  Christ,  is  a  better 
Christian  than  a  more  perfect  man  who  trusts 
in  his  own. 

He  who  does  not  rejoice  in  the  Lord,  and 
feel  God's  peace  as  a  cordial  at  his  heart,  is  a 
Christian  of  a  low  form,  and  hardly  a  believ- 
er. Why  are  we  so  often  lumpish,  heavy, 
and  almost  at  our  wit's  end,  but  because  we 
look  for  comfort  in  ourselves  more  than  in 
Christ,  and  do  not  charge  enough  upon  our 
souls  to  rejoice  purely,  simply,  and  only  in 
him  ? 

When  we  have  received  nothing  from 
God,  we  think  we  have  enough  of  our  own, 
and  are  sufliciently  proud  of  it ;  what  we  re- 
ceive from  him,  in  answer  to  prayer,  under 
a  sense  of  our  poverty,  is  all  placed  to  the  ac- 
count of  Grace,  and  humbles  us  in  the  dust. 

October  4,  1771, 1  had  a  most  lively  sense 
in  a  dream  of  a  full  dependence  upon  God 
for  help  in  time  of  distress,  far  beyond  any 
thing  I  ever  conceived  or  can  retain  when  I 
am  awake. 

Look    forward  to   increasing   weakness : 
decay  of  intellect,  sense,  and  memory ;   cer- 
R  2 


198         THOUGHTS   OxV   RELIGION,  &C. 

tain  pain,  sickness  and  death  ;  without  a 
wish  for  past  enjoyments,  and  with  a  hope 
full  of  immortality. 

The  mercy  of  God  is  above  all  my  sins 
and  all  my  fears  ;  and  when  I  perceive  it  in 
my  ow^n  mind  and  conscience  to  be  so,  see 
ike  necessity  of  mercy,  and  joyfully  embrace 
the  offer  of  it,  *'  the  Spirit  iKareth  witness 
with  my  spirit;"  and  the  witness  is  good 
without  and  before  works,  and  faith  per- 
ceives itself  by  its  own  light.  O  Father, 
sweet  is  thy  mercy  ;  O  Jesu,  sweet  is  thy 
love  ;  sweet,  O  blessed  Spirit,  is  thy  testi- 
mony to  the  soul. 

I  see  nothing  but  sin  in  myself;  in  God 
nothing  but  mercy. 

God  put  the  yoke  of  the  lav/  upon  the 
necks  of  the  Jews,  the  de\  il  puts  it  on  the 
necks  of  Christians, 

I  would  not  be  without  direction,  restraint, 
and  assistance  from  God  if  I  might  :  de- 
pendence on  him  is  my  security,  happiness, 
and  great  glory  ;  he  can  do  all  things  well  ;. 
I  am  sure  I  cannot ;  and  how  will  my  soul 
exult  in  his  goodness,  glow  with  gratitude, 
bless  and  adhere  to  him,  when  I  know  I  am 
not  overlooked,  and  that  he  has  heard  and 
helped  me  in  the  very  thing  I  asked  of  him ; 
I  question  wh^^ther  any  man  ever  truly  loves 
and  prnises  God  till   he  has  been  so  helped. 

I  will  remember  my  sins,  every  one  if  pos- 
sible, with  all  their  yggravations,  but  while 


FAITH.  199^ 

there  is  a  Bible  in  the  world  they  sliall   not 
terrify  me. 

Christ  took  up  all  my  sins,  and  bare  them 
in  his  own  body  on  the  cross ;  and  God  can- 
not punish  twice,  nor  demand  a  second  sat- 
isfaction to  his  justice.  Take  this  comfort 
from  me,  and  }(ai  may  take  the  Bible. 

If  the  blood  of  Christ,  as  applied  for  re- 
mission, is  my  remedy  in  case  of  sin,  first 
and  always,  it  is  death  to  make  use  of  any 
other. 

God  never  pardons  one  sin  but  he  pardons 
all ;  and  we  dishonour  him  more  by  not 
trusting  in  him  for  complete  forgiveness, 
than  ever  we  did  by  sinning  against  him. 

When  sin,  past  and  present,  appears  in  its 
true  shape,  with  all  its  horrid  malignity,  and 
desert  of  damnation,  then  is  the  time  for  a 
full  sight  of  Christ.  And  O  !  how  glorious- 
ly does  *'  the  sun  of  righteousness  arise,'' 
to  the  benighted,  sin-burdened  soul,  *'  with 
healing  in  his  wings  !"  How  sweet  is  mercy  ; 
how  precious  the  name  Jesus,  and  how 
dear  his  blood  to  the  awakened,  guilty  con- 
science !  Let  it  evtr  be  remembered  how 
great  the  obligation  ! 

With  one  eye  upon  Christ,  I  can  look 
my  past  sins  in  the  face  with  the  other,  and 
be  upon  my  guard  against  all  sin  for  the  time 
to  come.  Self,  in  its  very  be^t  state,  is  no 
ground  of  confidence  towards  God,  nor  of 
despair  m  its  w  rst. 

It  is  the  will  of  God,  and  well-pleasing  to 


200'       THOUGHTS    0^7    R-^LICION,  &.C. 

God,  that  i  should  rejoice  continually  before 
him  in  ihe-  acceptance  and  possesbion  of  his 
grace  in  Christ,  as  ma^e  unto  us  wisdom, 
righteousness,  sanctification,  and  redemp- 
tion. 

*'  Nothing  can  pacify  an  offcr.ded  con- 
scicnc  e,  but  that  which  satisfied  an  offended 
God."  says  Henry  ;  and  well  may  that  which 
satisfied  an  offended  God,  pacify  an  offended 
conscience. 

I,  N.  N.  take  thee  Jesus  to  be  my  wedded 
"husband,  to  have  and  to  hold,  from  this  day 
forward,  for  thy  love,  for  thy  crosses,  for 
thy  work,  for  thy  comforts  ;  to  love,  honour 
and  obey  so  long  as  k  shall  live,  assuredly 
b-lieving  that  death  will  not  part  us.  Lord 
Jesus  say  Amen. 

What  a  fool  am  I,  to  be  always  laying  the 
weight  of  my  salvation  upon  myself  instead 
of  Christ. 

*  should  be  inexpressively  miserable,  if  I 
did  not  know  that  God  forgives  me  more 
easily  than  I  can  myself. 

I  may  still  look  at  the  brazen  serpent.  I 
may  look  at  Christ. 

Whit  hope  could  I  have,  if  God  does  not 
forgive  what  I  am,  as.  well  as  what  I  have 
been  ? 

Whenever  T  feel  corruption  stirring,  and 
sincerely  lament  it,  but  have  not  stength 
against  it ;  then  is  the  time  to  fly  to  Christ, 
and  rejoice  in  him ;  then  may  I  have  enough 


iAirii.  201 

to  bless  God  for,  and  may  well  bear  with 
myself. 

Remembrance  of  sin,  and  sense  of  redeem- 
ing mercy,  will  ^be  die  ground  of  praise  and 
thanksgiving  to  God  and  the  Lamb  for  ever 
in  heaven.  Why  should  it  not  be  so  now  ? 
Seeing  I  ha^•c  as  good  warmntfrom  the  word 
of  God  to  believe  that  my  sin  is  wholly  taken 
auay,  as  if  I  was  actually  in  heavrn. 

We  are  apt  foolishly  and  impiously  to 
harden  ourselves  against  the  comfort  of  scrip- 
ture,  by  poring  contmually  upon  our  sins. — 
Why,  man.  it  is  as  true  that  Christ  dit  d  for 
sin,  as  that  the  wag.-  s  of  sin  is  death,  -nid  full 
as  dangerous  to  disbelieve  one  as  the  other. 

Those  who  will  not  believe  the  remission 
of  sins  on  the  warrant  of  scripture,  till  it  is 
inwardly  spoken,  or  confirmed  to  them  by  a 
personal  grant,  make  no  account  of  God^s 
word,  and  declare  plainly  that  they  will  not 
trust  him  without  his  bond. 

If  I  rightly  understood,  and  truly  valued 
God's  gift  of  Christ,  I  could  not  possibly  be 
displeased  with  him  for  any  thing  else. 

It  is  drowning  my  belief,  Wronging  my 
soul,  and  giving  the  lie  to  God,  to  thmk  but 
for  a  moment,  that  his  mercy  in  Christ  is  not 
above  all  my  sins. 

Somt  sins  I  h:i\'e  forgot  ;  many  I  remem- 
ber, and  these  so  litinous,  that  I  cannot  lor- 
givc  m}'self  for  tliem  ;  it  is  well  for  nie  that 
God,  vv'Iio  forgets  none,  forgives  all. 

It  is  the  great  miracle,  peculiar  glory,  and 


202       THOUGHTS   ON   AELIGIO::,   S;C. 

most  endearing  blessed  excellence  of  Chrisi'F 
relif^'ion,  that  conscii  nee,  oF  all  things  in  the 
world  the  most  se\erc  and  inexorabfe,  should 
ever  be  pacified  by  it,  and  made  good,  as  i: 
were,  in  spite  of  itself. 

Only  God  can  bring  light  out  of  that 
darkness  which  I  myself  am.  I  can  no  more 
do  it  myself  than  I  can  Sciy  as  he  did  at  th^j? 
ereition,  **  Let  there  be  light,"  &c. 

The  belief  of  Christ's  atonement  and  im- 
puted righteousness,  seems  to  be  Goc^'s  way 
for  our  attaining  any  degree  of  righteousness 
of  our  ow^n,  or  all  the  inherent  and  infused 
righteousness  we  ever  shall  be  capable  of  ; 
and  if  this  method  is  of  God's  appointing,  it. 
is  dangerous  trusting  to  any  other. 

The  end  of  the  commandment  is  charity, 
out  oi  a  pure  heart,  and  that  springing  from 
a  good  conscience  ;  that  is,  a  conscience 
purged  from  the  sense  of  guilt  by  faith  un- 
feigned. Christ  is  in  this  w^av  the  wisdoin 
of  God,  and  the  power  of  God,  though  it 
seem  ever  so  absurd  to  the  reason  of  man. 

'The  gospel  is  a  powerful  engine  for  rais- 
ing the  fallen  nature  of  man  ;  but  then  God 
must  have  the  working  of  it. 

The  remission  of  sins,  apprehended  and 
applied  by  faith,  obCiis  a  new  kind  of  inter- 
course between  God  and  the  soui  ;  the  veil 
is  rent  that  barred  its  ertriince  into  the  most 
lioly  place,  and  it  now  stands  continually  be- 
fore God  to  receive  advice,  instruction,  and 


FAITH.  -^03 

ail  manner  of  gracious,   sanctifying  influen- 
ces. 

The  particular  doctrines  of  the  gospel, 
justification  by  taith,  &c.  must  not  only  be 
reve  :itd  to  us,  but  in  us  ;  and  God,  there- 
fore, reveals  them  to  us  that  we  may  go  to 
him  to  have  them  revealed  in  us. 

When  we  are  wearied  and  quite  spent 
witli  working  out  a  rightc'  <usness  ol  our  own^ 
we  cast  ourselves  with  great  advant  ige  upon 
Christ  for  his  ;  and  there  is  then  little  dan- 
ger of  our  being  hurt  by  his  doctrme.  The 
sense  of  such  a  relic  f  in  our  time  of  need, 
will  be  instead  of  a  ihousai.d  arguments  to 
make  us  press  en  to  tht  utmost  perfection  of 
holiness  we  are  capable  of. 

In  the  presence  of  temptation,  and  the  stir- 
rings of  just  and  corruption,  what  should 
hinder  me  from  saj'ing,  *'  Christ  died  Ibr 
the  sins  of  the  whole  world  ;"  and  therefore, 
for  mine,  if  they  were  ten  thousand  tim.es 
more  and  greater  than  the  y  iire  ;  and  even 
for  those  very  motions  and  workings  of  sin 
which  I  feel  this  moment  in  myself.  This 
is  not  strengthening,  or  yielding  to  the  temp- 
tation, but  a  confession  of  «iy  impotence, 
and  inviting  the  Holy  Spirit  to  flow  in  fi[?(jn 
me,  and  acquiescing  in  Christ's  method  lor 
my  deliverance  ;  and  it  is  in  this  sense  and 
belief  only  that  I  desire  to  receiA  e  remission 
of  my  sins,  and  an  imputed  righteousness 
from  his  hands. 

Lord,  have  mercy  upon  me,  and  help  me : 


204f       THOUCHTS  ©N  RELIGION,  ScC. 

I  am  surrounded  with  enemies,  which  I  can- 
not  resist  but  in  thy  strength,  and  must  fail  a 
prey  to  them  without  thy  assistance.  Suf- 
fer not  thy  name  to  be  dishonoured  in  the 
destruction  of  thy  poor  creature,  and  the  tri- 
umph of  the  powers  of  darkness  over  ?hy 
promise  for  my  salvation.  Let  the  confes- 
sion of  my  weakness,  and  of  my  dependance 
upon  thee,  prevail  with  thee  in  Christ  to 
stand  up  in  my  defence  ;  and  do  thou  get 
the  victory,  and  be  glorified  in  thyself,  and 
and  in  thy  own  goodness.     Amen. 

When  faith  in  Christ,  for  the  remission  of 
sins,  and  the  imputation  of  his  righteousness. 
k  God's  work  in  the  soul,  it  operates  to  ho- 
liness, and  renews  his  image  in  us  ;  when  it 
is  man's,  it  is  weak  at  the  best,  often  delu- 
sive, and  fixes  us  in  corruption. 

That  is  the  best  kind  of  faith  which  is  pro- 
ductive of  the  greatest  holiness.  If  man  was 
left  to  himself,  he  would  be  apt  to  choose 
that  which  is  productive  of  the  least. 

The  doctrine  of  imputed  righteousness  is 
founded  upon  the  supposition  of  non-per- 
fection.  If  we  stay  for  peace  of  mind  and  a 
quiet  conscience,  till  w^e  have  earned  it  by 
our  works,  we  may  stay  till  doomsda}'. 

We  may  read,  think,  reason,  be  convin- 
ced, and  willing  and  glad  to  acquiesce  ;  but 
after  all,  it  is  hard  for  any  man  to  believe  for 
the  remission  of  sins,  in  good  earnest,  till  it 
is  given  him  of  God. 

Every  thing  in  religion  is  God's  gift.      It 


is  better  on  all  accounts  it  should  be  so  than 
otherwise. 

Our  own  attainments  are  poor  at  the  best, 
and  can  yield  us  but  little  comfort  ;  but  the 
soul,  which  closes  heartily  with  God's  ope- 
rations, makes  a  swift  progress  under  them^ 
and  rejoices  over  them  exceedingly  as  evi- 
dences of  his  favour. 

The  renovation  of  the  heart  by  the  Spirit, 
the  new  man  in  Christ,  charity,  &c.  is  not 
die  ground,  cause,  or  condition  of  our  accep- 
tance and  reward.  Itself  is  our  reward  at 
least  in  part,  and  therefore  cannot  be  the 
cause  of  itself.  Thus  Abraham's  having  a 
son  was  the  consequence  of  his  faith;  an 
additional  superabundant  grace,  or  favour  of 
God  to  him ;  the  thing  indeed  he  wanted,  but 
surely  not  on  the  footing  of  merit,  !fSto 
Paul  had  said  that  all  the  services  and  shining 
qualities  of  the  highest  angels  v/ere  of  no 
value,  ind  would  profit  them  nothing  with- 
out charity  ;  would  this  imply  that  their  ha- 
ving it  was  their  title  to  God's  favour,  and 
to  their  high  rank  in  the  order  of  creation  ? 
It  would  be  the  orDament  of  their  nature, 
and  a  necessary  qualification  for  their  proper 
happiness  ;  but  still  the  gift  of  God,  and  no 
more  their  merit  than  their  being  is.  I  be- 
lieve we  see  at  once  the  horrid  presumption 
of  such  a  claim  in  them.  And  yet  wretched 
iTfian  is  not  to  be  driven  from  the  pica  of  his 
own  merit.  Man  will  do  something,  if  not 
all,  for  himself ;  he  will  earn  his  saivaiioHj 
s 


206         THOUGHTS  ON  RELIGION,  &C- 

cither  in  \vhole  or  in  part.  It  is  the  great 
gospel- mystery  to  acquaint  us  that  the  at- 
tempt is  vain,  and  that  il  ever  we  are  saved, 
it  must  be  by  grace. 

Those  who  deny  salvation  by  faith  alone, 
do  not  pretend  to  say  that  it  is  by  works  a- 
lone  ;  but  partly  by  faith,  and  partly  by- 
works,  and  they  will  accept  of  Christ  to 
make  good  deficiencies.  But  they  might 
as  well  make  sure  work  of  it,  ard  take  him 
for  all.  For  their  very  best  works,  it  is  to  be 
feared,  will  make  but  a  sorry  appearance  ; 
and,  consequently,  their  awn  persons,  when 
tried  in  the  balance,  be  found  miserably- 
wanting. 

There  is  no  more  absurdity  in  trusting 
wholly  to  Christ,  than  rhtre  is  in  trusting  to 
him  only  in  part :  to  his  atonement  and 
righteousness,  than  to  his  atonement  only  ; 
or  his  atonement  and  righteousness  in  part. 
Man  wants  him  in  all  his  offices  and  benefits, 
divided  he  can  be  of  no  service  to  us,  and  he 
will  never  be  content  to  go  halves  with  our 
pride. 

Faith  is  the  means  of  attaining  to  the  Spi^ 
rit,  and  the  Spirit  is  the  spring  of  our  pow- 
er and  possibility  of  working.  Faith,  in 
this  view,  and  embraced  for  this  end,  will 
stand  its  ground  against  all  opposition. 
There  can  be  no  pretence  for  decrying  it  as 
an  enemy  to  good  works. 

The  mystery  of  the  gospel^  as  distinguish- 
ed from  the  law,  consists  in  changing  the  or- 


TAITK.  207 

der  of  two  words  ;  one  says  "  do  and  live  ;" 
the  other  sn  s,  'Mive  and  do.'* 

One  would  tiiink  that  a  poor  labourer, 
sweating  out  hii  term  of  threescore  years 
and  ten,  to  half- starve  a  hungry  family, 
though  as  ignorant  of  spirituals,  and  as  un- 
concerned aboul  them  as  a  brute,  was  better 
employed,  and  in  a  higher  state  of  purgation, 
than  a  monk  at  his  offices.  Nevertheless, 
the  scri])ture  makes  no  allowances,  when  it 
says,  **  this  is  eternal  life  to  know  thee,  the 
only  true  God,  and  Jesus  Christ  whom  thou 
hast  sent."  And  if  reason  was  allowed  to 
bring  in  its  exceptions,  they  would  be  end- 
less. 

It  is  impossible  for  a  considerate  person  to 
think  himself  safe  upon  the  foundation  of  his 
own  works.  The  consequence  is  plain  : 
We  have  then  nothing  to  trust  to  but  an  act 
of  grace  from  God,  or  something  that  is  not 
our  own.  And  yet  by  a  strange  perverse- 
ness,  when  the  only  proper  relief  is  proposed 
to  us,  we  naturally  reject  it,  either  in  whole 
or  in  part. 

The  law,  not  performed,  drives  us  to 
Christ  for  remission  ;  and  Christ  received, 
brings  us  back  again  to  the  law,  with  aU  pos- 
sible advantage  for  performance;  for  he  came 
not  to  destroy  the  law,  but  to  fulfil  it. 

if  we  knew  the  gospel  to  be  what  it  is,  and 
what  the  angels,  who  must  know,  said  it  was, 
viz.  *'  glory  to  God  in  the  highest;  arid  on 
ear^l  peace,  goodwill  towards  men;"  or,  n 


208       THOUCHTSON   SELIGION,    &!£. 

full  discharge  from  all  guilt  and  blame ;  and 
from  the  bond  of  the  law,  as  a  covenant,  we 
should  be  apt  to  say  of  it,  "it  is  too  good 
news  to  be  true." 

The  mercy  of  God,  in  the  forgiveness  of 
our  sins,  can  never  be  understood  or  believ- 
ed, can  be  no  motive  of  love,  gratitude,  and 
obedience,  till  we  know  th«  extent  of  our 
demerits.  But  this  can  never  be  so  long  as 
we  pride  ourselves  on  the  rectitude  of  our 
nature,  and  stand  upon  the  false  bottom  of 
a  few  moral  performances. 

We  believe,  in  order  to  be  holy,  and 
therefore  need  not  to  be  holy,  in  order  to 
our  believing.  It  is  a  denial  of  the  gospel 
to  suppose  that  wc  must  be  changed  from 
sin  to  holiness,  before  we  may  venture  upon 
Christ  for  salvation.  Then  faith  is  unnecessa- 
ry, and  no  longer  the  foundation  of  holiness. 
And  if  we  can  thus  change  ourselves,  we 
can  do  all  without  Christ  and  his  Spirit.-— 

Horace's  "  sunt  verva  et  voces,  &c."  is 
a  vain  boast ;  Cicero's  Offices  and  the  di- 
vine Plato  can  do  me  no  good.  Christ 
*•*  delivered  for  our  offences,  and  raised  a- 
gain  for  our  justification,"  is  the  religion  I 
want. 

I  cannot  love  my  neighbour  as  myself,  till 
I  love  God  with  all  my  heart.  I  cannot  love 
God  but  from  a  sense  of  his  love  to  me  in 
the  forgiveness  of  my  sins ;  and  I  cannot  re- 
ceive forgiveness  from  him  as  a  benefit  till  I 
know  my  want  of  itx 


JAITH.  209 

To  say  that  we  are  justified  by  works,  is 
saying  that  we  are  justified  by  sin.  Put  the 
good  actions  of  the  best  men  into  one  scale, 
and  their  bad  into  another,  ind  see  whether 
the  latter  will  not  preponderate.  And  if  so, 
the  result  is  sin'. 

It  is  to  be  supposed  that  those  who  talk  of 
being  justified  by  works,  separate  all  imper- 
fection, and  alloy  of  evi!  from  their  good 
ones,  and  leave  the  bad  quite  out  of  the  ac- 
count. 

I  am  convinced  with  the  greatest  fulness 
of  assurance,  and  by  an  inward  feeling  above 
all  demonstration,  that  nothing  can  help  me 
in  my  spiritual  recovery  but  God.  And  my 
recovery,  in  any  toleralDle  degree,  will  be  as 
full  a  proof  to  me  of  his  help  as  the  world  is 
of  his  being.  This  is  the  sensibility  I  wish 
for  ;  and  if  I  can  acquiesce  in  any  thing  less, 
all  other  marks  will  be  fallacious. 

Whenever  I  die,  1  die  a  sinner  ;  but  by 
the  grace  of  God,  penitent,  and,  I  trust,  ac- 
cepted in  the  beloved. 

I  have  some  degree  of  power  over  my  out- 
ward man,  but  little  over  my  inward.  I  can 
make  a  shift  to  be  just,  do  acts  of  kindness 
and  humility,  and  put  on  a  show  of  courtesy 
and  civility  ;  but  the  bent  of  my  heart  is 
still  the  same.  I  can  no  more  love  God 
with  all  my  heart,  or  come  up  to  St.  Paul's 
description  of  charity,  than  I  can  reach  hea- 
ven with  my  hands.  In  this  point  of  view, 
what  a  seasonable  aid  is  gospel  power  ;  and 
s  2 


210      THODGHTS  ON  RELIGION,  &C. 

how  exactly  is  the  religion  of  the  Bible  suited' 
to  the  wants  of  mankind,  in  its  offers  of  for- 
giveness and  renovation. 

The  same  law,  which  we  cannot  bear  as  a 
yoke  upon  our  necks,  we  survey  with  plea- 
sure, and  take  up  willingly  when  it  lies  at 
our  feet. 

The  doctrine  of  justification  by  faith  alone 
could  never  stand  its  ground  long  at  a  time. 
This  is  to  me  a  proof  of  its  truth  and  exceU 
lent  tendency.  It  is  not  all  for  the  purpose 
of  a  corrupt  world  ;  and  therefore  it  is  na 
wonder  it  should  be  rejected,  as  often  as  it 
makes  its  appearance. 

Sinful  man,  saved  in  Christ,  always  was, 
and  always  will  be  a  mystery.  But  where  is 
the  mystery  of  our  being  saved  by  an  inhe- 
rent righteousness  ?  O  !  why  does  sinful 
man  for  ever  dispute  against  his  remedy,  and 
return  to  the  beggarly  elements  of  the  world, 
the  flesh,  and  the  powers  of  nature,  when  the 
mercy  of  God  is  so  plainly  declared,  and  so 
fully  made  over  to  him,  as  his  only  help  and 
comfort  ?  St.  Paul  told  the  Jews  of  his  day, 
that  justification  was  by  faith  only,  and  not 
by  the  works  of  the  law.  Suppose  now  they 
had  understood  this  assertion  of  the  ceremo- 
Bial  law,  as  many  have  done  since,  might 
they  not  very  justly  have  said,  **  neither  do 
we  look  to  be  justified,  or  accepted  with  God 
for  our  observation  of  the  ceremonial  part  of 
the  law,  but  for  our  obedience  to  the  whole 
taw,  and  especially  the  moral  ?"   It  is  plain 


FAITH.  211 

therefore  that  St.  Paul,  in  speaking  of  this 
matter,  always  means  the  whole  law,  rotunde, 
as  Martin  Luther  says  ;  or  else  the  dispute 
between  them  would  soon  have  been  at  an 
end.  He  would  only  have  affirmed  what 
they  never  denied. 

Did  Christ  die  for  small  matters  ?  for  tri- 
fling frailties  ?  F^w  are  willing  to  charge 
themselves  with  m.ore.  Or  is  St.  Paul's  re- 
presentation of  human  nature  true  ?  and  if  it 
is,  where  are  the  believers  ?  and  what  a  blot 
does  our  pride  make  of  the  whole  gospel  ? 

We  must  either  think  of  God  as  a  recon^ 
ciled  Father,  or  groundlessly  presume  upon 
his  mercy,  or  be  under  continual  dread  of 
his  justice.  The  first  of  these  is  the  Chris- 
tian state,  the  second  is  a  state  of  dangerous 
security,  the  last  is  a  slavish  state,  full  of 
fears  and  terrors,  and  if  we  think  of  God  at 
ally  will  destroy  the  comfort  of  our  lives. 

Redemption  by  the  blood  of  Christ  (mark 
it  well,  O  my  soul  !)  is  the  groundwork  of 
the  majestic  triumphant  songs  of  praise  in 
heaven.  Rev.  v.  9.  And  a  disposition  to  join 
in  it,  our  chief  capacity  for,  and  actual  hap- 
piness in  time  and  eternity . 

Dung  and  prune  a  bad  tree  to  all  eternity, 
it  can  bring  forth  no  other  but  fruit  of  its 
own  kind.  Understanding  this,  is  under- 
standing  the  gospel. 

We  are  justified  all  at  once  :  without  law, 
and  in  spite  of  law  ;  and  for  no  other  reason 
but  because  Christ  cUed  for  us.     W  hen  we 


212       THOUGHTS  ON   RELIGION,  &C. 

are  settlfd  in  this  belief,  law  and  conscience 
are  upon  good  terms  again. 

Christ  saves  us  from  the  sentence  of  con- 
demnation we  pronounce  upon  ourselves  ;  if 
we  leave  it  to  him  to  pronounce,  nothing 
can  save  us. 

If  ever  we  come  to  Christ,  it  must  be  con- 
scious of  our  own  blindness,  and  with  all  our 
distempers  ibout  us  :  he  is  not  so  absurd  as 
to  bid  us  first  heal  ourselves,  and  then  come 
to  him  for  a  cure.  Staying  till  we  can  bring 
some  kind  of  fitness  or  worthiness  of  our  own 
aUiiig  with  us,  is  gross  misapprehension,  if 
not  total  unbelief,  and  hinders  many  from 
ever  coming  to  him  at  all. 

If  I  was  to  live  to  the  world's  end,  and  do 
all  the  good  that  man  can  do,  I  must  still  cry 
*'  mercy  !"  Why  then  should  I  be  unwilling 
or  afraid  to  die  this  moment,  wish  a  sense  of 
God's  pardoning  love,  when  I  can  have  no 
other  claim  to  salvation,  if  1  was  to  live  for 
ever  ? 

One  would  think  it  is  but  tolerable  mod- 
est to  say  that  God  knows  the  way  to  heaven 
better  than  we  do,  and  that  it  is  lawful  for 
him  to  prescribe  to  us  the  terms  of  our  ad- 
mission into  it ;  and  yet  there  is  no  propo- 
sition more  generally  ridiculed. 
The  knowledge  of  my  sin,  and  of  God's  love 
in  the  forgiveness  of  it,  is  my  preparation  for 
loving  and  obeying  him  ;  why  then  should  I 
be  afraid  to  take  the  measure  of  my  sin. 


FA2TK.  dl3 

bince  it  is  to  be  the  measure  of  my  love  and 
activity  ? 

When  we  come  to  understand  the  nature 
and  extent  of  Christian  morals,  we  see  at 
once  the  necessity  of  remission  and  of  divine 
help  :  these  are  two  material  points  of  differ- 
ence betwixt  Christianity  and  all  the  sects  of 
paganism.  The  Stoics,  wh©  spoke  excel- 
lently of  virtue,  and  were  the.  most  incontro- 
verted sect,  were  withal  self-sufficient. 

Conscious  of  my  weakness,  or  rather 
deadness,  I  offer  myself  to  God  to  be  his 
workmanship,  created  in  Christ  Jesus  unto 
good  works  :  but  finding  that  I  can  never 
nave  a  righteousness  of  my  own  so  complete 
as  to  be  worthy  of  his  acceptance,  I  offer  up 
Jesus  Christ  daily  and  hourly  upon  the  altar 
of  my  heart,  as  the  Lamb  of  God  that  taketh, 
away  the  sin  of  the  world  ;  beseeching  God 
that  it  may  be  the  true  fire  of  repentance 
and  faith  kindled  by  the  eternal  Spirit. 

What  makes  a  happy  life  ?  Knowing  that 
we  can  smile  upon  death. 

Human  perfection  is  reality  of  desire,  and 
sincerity  of  endeavour,  and  that  in  Christ  is 
accepted  ;  perfect  righteousness  was  attained 
only  by  Christ,  and  that  is  imputed  :  these 
are  two  joyful  truths  of  our  religion  ;  and  I 
know  of  no  other  that  can  quiet  the  soul,  or 
carry  it  on  with  so  swift  a  progress  towards 
real  holiness. 

The  righteousness  of  God,  Rom.  x.  3,  is 
n»  kind  or  degree  of  our  own,  however  aQ- 


214  THOUGHTS  ON  RELIGION,  ScC. 

quired,  either  before  or  after  faith  and  the 
new  birth  ;  but  that  which  God  bestows 
in  and  with  Christ.  Tlie  righteousness  of 
God,  according  to  die  terms,  must  be  abso- 
lutely and  every  way  complete  ;  but  who 
can  think  this  of  his  owr>,  in  the  highest  and 
best  state  of  it. 

I  am  sure  God  will  not  put  me  itito  a  gieat 
fire,  if  a  little  one  will  do. 

It  is  the  property  of  faith,  first  to  empty 
the  soul,  and  then  to  fill  it  with  comfort,  and 
strengthen  it  for  duty  ;  at  the  same  time 
thai  I  see  sin  in  the  shape  of  a  fury,  I  see  it 
nailed  to  the  crossi 

If  God  sees  me  in  Christ,  I  cannot  be  in 
full  possession  of  the  truth  without  seeing 
myself  there. 

All  my  earthly  1  appiness,  quietness,  and 
assurance,  is  from  the  knowledge  and  belief 
of  Jesus  and  hope  of  salvation  ;  but.  ?  have 
not  a  thousandth  part  of  the  joy  I  should 
have,  if  I  delighied  in  him,  and  loved  him 
in  some  proportion  to  his  excellence,  bene- 
fits, and  love  to  me,  and  lived  wholly  for 
him. 

I  am  as  flir  off  as  ever  by  resolving  and 
attempting  in  my  own  strength  to  do  what  I 
cannot.  All  depends  upon  prayer,  patient 
svaiting,  and  receiving.      Fsal.  cxxxi. 

I  go  to  Christ  with  faith  for  faith. 

One  touch  of  Christ  makes  him  mine, 
with  all  he  has  and  is  :  in  him  I  am  well  be- 
loved, clear  of  all  blame,  and  perfectly  right- 


FAITH.  21^ 

.*ous.  All  comes  with  this  faith  ;  love,  fidel- 
ity, gratitude,  pure  obedience  ;  vviihout  it, 
nothing. 

It  is  a  most  reviving,  transporting  thought, 
that  faith  nidkes  me  as  clean  from  all  spot  of 
sin,  as  pure  and  perfecdy  white  as  a  Siiint  in 
heaven  ;  and  if  do  not  believe  in  Christ 
chiefly  lor  this,  what  do  1  believe  in  him 
for? 

What  have  ^  to  do  on  the  peril  of  my  soul 
but  t«)  take  God  at  his  word  ;  to  lay  all  my 
sins  down  at  the  foot  of  the  cross  ;  and  then 
prostrate  myself  thtre  in  humble  adc^ration, 
pure  love,  and  the  most  sincere  professions 
of  fidelity  to  m}  crucified  Saviour  ? 

He  who  has  aheady  done  so  much  for 
me,  will  leave  nothing  undone. 

Cordial,  perfect  closing  with  the  will  of 
God,  from  a  root  of  faith,  and  a  lively  sense 
oi  Christ's  peace,  to  do  whatever  he  com- 
mands, to  avoid  what  he  forbids,  to  suffer 
what  he  ordains,  will  be  a  stt  p  unto  heaven  ; 
and  I  shall  then  know  upon  what  plan  life 
should  have  been  conducted,  and  what  hap- 
piness I  have  lost.  ^ 

"  The  Lord  hath  piit  away  thy  sin  :  thou 
shalt  not  die  ;"  the  Lord  speaks  this  to  me 
as  much  as  he  did  to  David  ;  and  though  I 
do  not  always  apprehend  it  with  the  same 
degree  of  clearness.  Or  height  of  assurance, 
yet  the  scripture  always  suys  it  for  me  ;  and 
I  ought  never  to  disbelieve  the  word  of 
God  so  much  as  for  a  moment. 


216       THOUGHTS  ON  RELIGION,  &.C. 

The  love  of  God  in  Christ,  apprehended 
by  faith,  will  give  me  an  understanding,  a 
heart,  a  tongue.  Man's  sin  is  God's  glory- 
in  the  forgiveness  of  it  by  Christ ;  and  God's 
forgiveness  is  man's  eternal  shame,  if  he 
continues  to  shi  against  it. 

Forgiveness  of  sin  b  v  the  death  of  Christ 
is  a  reason  why  we  should  never  forgive  our- 
selves. 

Every  man  is,  what  he  once  was,  and  al- 
ways v/ill  be,  a  condemned  sinner,  notwith- 
standing any  repentance  or  future  obedience, 
^vvithout  an  interest  in  Christ. 

It  is  the  joy  of  my  heart  that  I  am  freed 
from  guilt,  and  the  desire  of  my  heart  to  be 
freed  from  sin. 

I  see  plainly  that  such  a  one  has  better 
qualities  than  I  have.  But  if  i  am  more  a 
believer,  I  have  a  much  better  righteousness 
than  any  man  can  have  in  himself. 

''  No  man  can  say  that  Jesus  is  the  Lord, 
but  by  the  Holy  Ghost  ;"  I  do  say  that  Je- 
sus is  the  Lord  ;  therefore  I  say  it  by  the  Ho. 
ly  Ghost.  This  reasoning  would  set  a  world 
of  souls  at  ease,  who  arc  perplexed  about  the 
reality  of  their  faith.  They  cannot  deny 
the  second  member  of  the  syllogism,  but 
will  not  be  persuaded  that  they  have  a  faith 
of  the  Spirit's  oper  tion,  because  it  has  not 
been  given  them  in  some  sensible  manner, 
or  because  it  is  sometimes  assaulted  with 
doubts,  or  because  they  cannot  prove  it  by 
a   higher    measure    of  holiness.      Query, 


GOOD   WOKKb.  217 

What  is  that  measure  of  holiness  which  must 
prove  our  faith  ?  and  whether  any  thing  can 
prove  it  but  itself? 

Either  there  is  such  a  thing  as  predestina- 
tion to  life,  accompanied  with  a  perfect  reno- 
vation of  heart,  mind,  and  will,  and  then  I 
do  not  find  that  1  am  of  the  number  of  the 
elect,  as  having  no  such  experience  ;  or  I 
may  hereaiter  attain  to  the  perfection  of  the 
predestinated;  or  Christ  apprehended  by 
faith  is  a  safe  ground  of  hope,  with  imper- 
fection,  a  great  remainder  of  sin,  and  low  de- 
grees of  holiness  in  himself.  In  the  last  on- 
ly I  have  comfort  ;  and  a  blessed  hope  it  is, 
if  I  do  not  make  it  a  pretence  for  sloth,  or 
acquiesce  in  my  present  state. 
?  Faith  is  trust  in  the  promises  of  God  for 
eternity. 


CHAP.  VIII. 
GOOD  WORKS. 


IT  is  the  hardest  thing  in  the  world  not  to 
think  our  good  works  better  than  they  are, 
and  to  make  the  very  best  keep  their  distance 
in  the  office  of  justification.     Though  we 

T 


218       THOUGHTS    ON     REilGION,  5iC. 

must  be  judged  by  and  according  to  our  ac^ 
tions,  y^t  we  shall  not  be  saved  for  them. 

Doubtless  God  takes  care  to  qualify  his 
faithful  servants  for  the  happiness  he  intends 
for  them  ;  which  is,  the  enjoyment  of  him- 
self. And  there  can  be  no  other  possible 
qualification  for  this  happiness,  or  capacity 
ot  receiving  and  enjoying  it,  but  holiness  ; 
that  is  to  say,  a  full  bent  of  soul  towards  God, 
and  a  hearty  love  and  liking  of  all  that  he  is, 
does,  wills,  and  ordains.  But  then  we  must 
not  pretend  to  bring  this  holiness  to  account 
as  the  ground  of  our  acceptance.  A  person 
who  is  continually  receiving  favours  from 
another,  may  as  well  reckon  the  last  to  be  the 
procuring  cause  of  the  first,  as  we  make  our 
holiness,  whatever  it  is,  to  be  in  any  sense  the 
cause  or  ground  of  our  acceptance  with  God, 
When  we  have  done  all  we  ever  shall  do,  the 
VI  ry  best  state  we  ever  shall  arrn^e  at,  will 
be  so  far  from  meriting  a  reward,  that  it  will 
need  a  pardon. 

The  doctrine  of  justification  by  faith  alone 
is  cur   fitness,   advantage,  and   encourage- 
ment for  the  practice  of  good  works,  and  can 
never  be  made  a  handle  for  sloth  or  licentious 
ness,  when  it  is  preceded  by  repentaixe,  as 
if  received  in  faith,  it  nt  cessariiy  must  be. 
Whoever  entertains  it  as  a  pretence,  or  ex 
cuse  for  not  working,  or  doing  his  best,  u 
still    impenitent    and    unbelieving,  kt  hin^ 
think  what  he  will. 

God  niakts  himself  a  debtor  to  man,  for 
hk  owtt  goodness  in  man. 


GOOD  WOKKS.  219 

He  that  has  once  felt  the  peace  of  God,  in 
the  remission  of  sins,  will  hardly  stop  short, 
or  make  it  a  handle  for  sloth  and  licentious- 
ness. This  would  be  as  if  a  man  was  tra- 
velling to  a  certain  country,  and  having  by 
some  means  or  other  got  a  taste  of  its  excel- 
lent A'uits,  should  make  it  a  pretence  forgo- 
ing no  farther,  or  turning  back  again. 

It  is  well  said,  that  though  faith  justifies 
us,  yet  works  must  justify  our  faith. 

Justification  by  sanctification  is  man's  way 
to  heaven,  and  it  is  odds  but  he  will  make  a 
Mtde  serve  the  turn.  Sanctification  by  jus- 
tification is  God's,  and  he  fills  the  soul  w^ith 
his  own  fulness. 

The  maintainors  of  imputed  righteousness 
must  be  content  to  undergo  the  mortifica- 
tion of  being  thought  opposcrs  or  discoura- 
gers of  good  works  :  though  thev  constant- 
ly  plead  for  them,  and  for  their  own  doctrine 
as  the  best,  if  not  the  only  sure  way  of  attain- 
ing to  them  ;  do  not  come  a  whit  behind 
their  adversaries  in  the  performance  of  them, 
and  perform  them  more  freely  and  sincerely, 
and  upon  more  generous  principles  of  love, 
gratitude,  and  obedience,  than  those  who 
venture  all  upon  their  own  actions,  and 
make  them  the  ground  of  their  acceptance. 

I  trust  to  Christ  for  sanctification,  and 
not  to  sanctification  for  Christ.  "  Without 
holiness,  no  man  shall  see  the  Lord."  But 
then  holiness  is  not  the  foundation  of  our 
reward.  It  is  itself  God's  gift  to  us,  in  or- 
der  to  qualify  us  for  our  proper  happiness, 


220       THOUGHTS  ON  IIELIGIO}.^  &e. 

and  as  the  grand  means  of  enjoying  him,  and 
therefore  cannot  in  any  sense  bt  the  procuring 
meritorious  cause  of  it.  But  neverihtiess  it 
is,  by  this  kind  of  reasoning,  every  way  as 
necessary  as  if  it  was. 

God  parck'HS  in  order  to  cleanse.  Who- 
ever expects  forgivemss  without  any 
thought  or  desire  cf  !)eing  clcarsed,  cannot 
receive  it.  It  is  impossible  for  God  to  for- 
give an  u!:repenting  sinnc  r ;  and  he  does  iiot 
repent  who  does  not  purpose  and  wish  lo  be 
changed. 

I  know  and  believe  that  all  I  am,  have,  or 
€an  be,  without  charity,  is  nothing:  but  I  do 
not  believe  in  charity  for  my  acceptance  v^'ith 
God. 

Every  other  faitli  but  that  which  appre- 
hends Christ  as  a  purifier,  as  well  as  our 
atonement  and  righteousness,  is  false  and  hy- 
pocritiv'^al.  He  can  only  be  recei^'ed  into 
the  soul,  when  he  is  desired  for  his  goodness; 
and  when  he  is  there  he  will  not  sit  down 
idle. 

We  are  accepted  in  Christ  in  the  perform- 
ance of  good  works,  and  not  for  them. 

What  motive  to  goodness  is  there  in  ail 
nature,  so  forcible  as  the  love  of  God  in  the 
forgiveness  of  our  sins?  And  what  fitness  can 
any  one  possibly  have  in  himself  for  works 
or  working,  on  whom  it  will  not  operate  ? 

It  is  next  to  impossible  to  do  good  actions, 
merely  because  they  are  good,  till  we  are  in 
possession  of  that  principle  so  strenuously 


GOOD  WORKS.  221 

asserttd  by  Mr.rtiu  Luther,  viz.  That  our 
saiv.itlcn  is  wholly  of  faith  ;  '-md  that  good 
works  are  oi>ly  a  ground  of  comfort,  as 
proofs  of  our  faiths  but  signify  nothing  to  our 
acceptance  with  God.  And  wl^at  a  glorious 
recommendation  of  faith  is  this,  that  it  is  the 
only  thing  that  mnkes  way  for  the  truth  of 
obedience,  from  a  put  emotive  of  love*?  Our 
own  interest  in  all  the  good  we  do,  according 
to  this  notion,  being  quite  out  of  the  ques- 
tion. 

It  is  impossible  for  a  proud  man  to  have 
so  much  as  one  virtue ;  he  wants  the  very 
essence  of  all  virtue,  disinterestedness,  and  a 
pure  love  of  rectitude. 

A  person  who  believes  in  the  righteous- 
ness of  Christ,  may  truly  say,  "  Lord,  what 
love  have  l  unto  the  law  !'*  The  law  is  ne- 
cessary as  a  rule,  and  amiable  as  a  free  ser- 
^ice,  and  performable  in  the  power  of  faith  : 
but,  as  exacting  strict  obedience  under  the 
penalty  of  death,  it  is  a  heavy  load  upon  the 
conscience  ;  and,  in  that  sense,  abolished  to 
make  way  for  a  better  dispensation. 

A  virtue  wrought  out  of  the  stock  of  our 
own  ideas,  in  our  own  strength  ;  that  is, 
merely  human  or  pagan,  is  without  founda- 
tion ;  has  no  reality  ;  and  can  coniribute  no- 
thing  to  cur  happiness.  What,  for  instance, 
is  the  greatest  affability  a»d  condescension, 
without  a  root  of  true  humility  ;  lorUar- 
ancc  of  the  outward  act,  without  inward  pu- 
rity ;  patience  without  thankfubiess  ;  bene- 
r  ii 


22^       THOUGHTS   ON   RELIGION,  &C. 

licence  without  love  ;  and  especially  what  is 
zeal  for  religion,  or  exactness  in  a  form,  if  it 
does  not  spring  from  a  heart  devoted  to  God, 
and  relinquishing  all  for  communion  with 
him  ?  But  1  am  sensible,  and  know,  with 
the  utmost  certainty,  that  I  can  no  more 
give  these  qualities  to  myself,  in  their  in- 
ward deep  ground,  than  I  could  make^a 
world. 

Christ's  cross  truly  believed  v.ill  have 
two  seemingly  different  effects  ;  it  will  put 
me  upon  being  as  good  as  ever  1  can,  and 
make  me  sensible  that  I  am  altogether  vile. 

There  can  be  no  true  religion  without  love, 
no  love  of  man  without  love  of  God,  nor 
love  of  God  without  the  knowledge  and  love 
of  Christ. 

Ail  virtue  which  does  not  spring  from  the 
cross  of  Christ  is  de^fective  in  some  respect 
or  other  ;  and  most  horribly  in  overrating  it- 
self 

It  is  the  duty  of  every  Christian  to  aim  at 
perfection,  and  be  going  on  to  it ;  but  he  is 
a  very  ill-informed  Christian,  if  not  a  down- 
right unbeliever,  who  depends  upon  it  for 
salvation. 

Faith  goes  before  salvation,  and  works 
follow  it ;  not  to  be  made  the  ground  of  our 
justification,  but  as  the  necessar\  concomi- 
tants, and  proper  fruits  of  faith  ;  and  when- 
ever obedience  puts  itself  in  the  place  of 
faith,  St.  Paul's  words  may  fitly  be  applied 
to  it,  "  know  that  thou  bearest  not  the  root, 


GOOD    WORKS,  223 

but  the  root  thee."  Why  then  are  works 
to  be  the  great  subject  ot  uiquu;  at  the  day 
of  judgment  ?  Because  they  uix  .lie  visibre 
cfiects  of  faith,  and  only  ,^uud  as  aspiring 
from  a  root  of  faith,  so  th.it  the  vvr-nt  of  them 
proves  of  course  the  want  of  faith. 

The  Hfe  of  faith  can  only  e^pring  from 
faith,  as  trees  and  plants  do  from  their  proper 
seeds.  The  generality  know  better  what 
their  work  is,  than  where  to  begin  it. 

If  I  have  faith  in  Christ,  I  shall  love  him  ; 
ifl  love  him,  I  shall  keep  his  command- 
ments ;  ifl  do  not  keep  his  commandments, 
I  do  not  love  him  ;  if  I  do  not  love  him,  I  do 
not  believe  in  him. 

A  believer  does  not  do  good  works  to  be 
saved  by  them,  but  in  love  to  others,  from 
a  root  of  faith,  and  because  he  is  saved.  *'  If 
ye  Ice  me,  keep  liiy  commandments." — 
Love  of  Christ  for  what  he  is,  as  made  known 
unto  us  by  what  he  has  done  and  suffered 
for  us,  is  first ;  and  keeping  the  comniand- 
ments  is  not  for  salvation,  but  because  we 
are  saved  by  him.  Whatever  we  do  on 
this  ground  is  well  pleasing  to  God,  and  will 
have  its  reward  ;  but  it  is  an  abomination  iu 
his  sight,  if  we  would  obtrude  it  upon  him 
as  perfect  in  itself,  and  full  satisfaction  to  the 
demands  of  his  law. 

It  would  be  a  great  abuse  of  the  dt^ctrine 
of  salvation  by  faith,  and  a  state  of  dangerous 
security,  to  say,  if  it  pleases  God  to  advai^ce 
me  to  a  higher  or  the  highest  degree  of  holi- 


224       THOUGHTS  ON    RELIGION,  8^C. 

ness,  I  should  have  great  cause  of  thankful- 
ness, and  it  would  be  the  very  joy  of  my 
heart  ;  but  nevertheless  I  can  do  without  it,^ 
as  being  safe  in  Christ ;  whereas  there  is  no 
safety  without  an  entire  submission  to  the 
will  of  God. 


CFIAP.  IX. 
CHRISTIAN  LIFE 


THE  great  mistake  of  life,  and  the  cause 
of  all  the  wickedness  and  misery  in  the  world, 
is  looking  for  happiness  here,  and  especially 
in  externals,  where  it  never  will  be  found.  If 
we  were  in  a  state  of  diligent  preparation  and 
patient  waiting  for  it  in  another  life,  we  should 
have  nothing  to  scramble  or  quarrel  for,  nor 
ever  be  disappointed  ;  we  should  be  freed 
at  once  from  all  vain  anxiety  ;  bear  crosses, 
help  one  another  in  love,  rejoice  in  hope,  and 
welcome  death. 

Tiie  things  which  God  hath  prepared  for 
them  that  love  him,  are  according  to  the  re- 
velation of  his  nature  and  will  in  Jesus  Christ. 
In  this  belief  study  to  know  him  more  and 


eHlUSTIAN   LIFE.  225 

more ;  make  liim  your  treasure  and  portion, 
and  long  for  the  everlasting  enjoyment  of 
him. 

In  heaven  we  shall  have  a  perfect  know- 
ledge of  sin,  far  beyond  any  thing  we  now 
©onceive  of  it,  in  conjunction  with  the  great- 
ness of  our  deliverance  :  and  the  gl'>ry  of 
redeeming  mercy  will  be  the  eternal  ground 
of  our  love  and  admiration.  On  earth  it  is 
the  great  exercise  of  faith,  and  one  of  the 
hardest  thiniA's  in  the  world,  to  see  sin  and 
Christ  at  the  same  time,  or  to  be  penetrated 
with  a  li\'<.  ly  sense  of  our  desert,  and  abso- 
lute freedom  from  condemnation  ;  but  the 
more  wc  know  of  both,  the  nearer  approach 
we  shall  make  to  the  state  of  heaven  ;  and 
are  our  own  greatest  enemies,  if,  together 
with  the  fullest  comprehtnsion  of  sin,  and 
the  deepest  humiliation  for  it,  we  do  not 
look  unto  Jesus,  and  see  it  taken  away  by 
the  Lamb  of  God. 

He  is  the  greatest  saint  upon  earth  who 
•feels  his  poverty  most  in  the  want  cf  perfect 
holiness,  and  longs  vi'ith  the  greatest  earnest- 
ness for  thetime'whcn  he  shall  be  put  in  full 
possession  of  it. 

Before  you  do  any  thing  pleasing  to  the 
flesh,  be  sure  that  you  have  God's  kavt  ;  and 
whatever  he  commands,  though  ever  so  un- 
pleasant to  the  flesh,  be  sure  to  do  it.  Make 
a  grievance  of  nothing  but  sin. 

Christ  will  aec(pt  nothing  at  my  hands  till 
I  give  him  my  heart  ;  and  when  I  do  I  shall 


226       THOUGHTS   ON  fiELIGION,  &Cc 

not  give  him  mites,  though  one  will  be  weli 
taken. 

Nothing  can  be  happiness  to  ns  but  what 
we  think  so ;  and  yet  thinking  any  thing  to 
be  happiness  does  not  make  it  so.  It  is^ 
therefore,  of  the  utmost  importance  to  us  to 
be  well-informed  in  the  matter. 

Repent,  and  believe  ;  believe,  and  love  ; 
love,  and  obey  ;  obey  in  love ;  and  be  as 
happy  as  you  can  be  in  this  world* 

I'emptations  are  not  sins,  but  means  of 
perfection,  or  causes  of  strengthening  the 
will,  and  thrown  in  our  way  that  we  may  re- 
sist them  in  the  fear  of  God,  conquer  in  his 
help,  and  increase  our  reward. 

If  I  prefer  any  thing  in  my  heart  to  God 
and  his  will,  my  whole  state  and  being,  every 
thought,  word,  and  work,  is  sinful. 

God's  coming  and  presence  m  the  soul 
is  best  understood  by  the  power  of  it  in  the 
change  it  works  in  us. 

It  is  a  day  lost  indeed,  in  which  I  lose 
ground  of  heaven.  When  my  will  is  united- 
to  God's,  I  shall  always  have  what  I  want. — 
What  hinders  me  from  being  thus  religious 
and  happy  ? 

I  have  had  but  little  thought  or  purpose 
of  employing  the  talents  which  God  has  giv- 
en me  solely  to  his  glory.  Whenever  I  do 
this  with  a  single  eye  to  please  him,  I  need 
not  be  concerned  what  they  are,  one  or  ten^ 
and  shall  be  indifferent  about  the  esteem-,  of 
the  world. 


CHRIS  1  IAN   LIFii.  -221 

What  has  God  for  me  to  do  to-day  ?  I  am 
not  to  hve  to  myself ; — so  I  should  have 
thought  all  my  life,  and  every  day  of  my  life  ; 
doing  my  work  faithfully,  praising  God  for 
appointing  it,  and  desiring  no  other  happi- 
ness. 

He  who  is  Christ's  free-man,  is  made 
such  by  Christian  faith  and  obedience  ;  he 
is  heaven- taught  ;  Spirit- led  ;  has  a  single 
desire  to  know  and  please  God  better  ;  is 
aiming  at  perfection,  and  grieving  for  nothing 
so  much  as  the  want  of  it. 

A  Christian  is  strong  in  resolution,  fervent 
in  his  desire  of  holiness,  and  makes  the  most 
viok  nt  efforts  to  attain  it  ;  but  at  the  same 
time  knows  that  it  is  absolutely  out  of  his 
own  power  ;  and  therefore  depends  upon 
God  for  support,  keeps  close  to  him  in  pray- 
er for  constant  supplies  of  light,  grace,  and 
comfort. 

Il  God  says  thou  shalt  not,  a  child  of  God 
says  at  once,  I  will  not,  in  spite  of  strength, 
oi  inclination,  or  violence  of  temptation.  11 
God  says,  thou  shalt,  he  says,  in  spite  of  cus 
toni,  difficulty,  or  danger,  I  will.  This  is 
freedom  ;  this  is  happiness ;  this  is  life  and 
power  from  God  ;  of  which  w-e  may  be  as 
sure  as  that  we  did  not  make  ourselves. 

Enjoy  the  day  in  the  day,  without  stretch- 
ing your  droughts  to  some  future  time,  and 
live  to-day  so  as  to  enjoy  ton  orrow  ;    bu^ 
do  not   deceive  yourselves   with  hopes  o 
much  enjoyment  from  any  day. 


228         THOUGHTS   ON    RELIGION,  kc, 

God's  design  is  to  bring  us  happily  to 
hiniself  in  anodier  world,  and  we  wiii  leave 
no  means  unessayed  for  this  purpose.  If 
we  have  the  same  end  in  view,  and  look  up 
to  him,  as  carrying  it  on  steadily  for  us,  vve 
may  be  happy  both  here  and  hereafter  ;  if 
we  have  not,  the  consequence  must  necessa- 
ri'V  be  despondency,  vexation,  and  fretful- 
ness  at  the  ways  of  Providence. 

Thr  will  of  God  is  my  pole-star,  and,  with 
my  eye  constantly  upon  it,  I  shall  be  carried 
safely  through  all  storms  and  tempests. 

I  am  not  sure  of  the  present  hour  :  I  am 
sure  I  have  nothing  to  do  v/ith  any  thing 
else. 

Bearing  with  thyself  in  the  want  of  spirit- 
ual strength,  or  absence  of  spiritual  comfort, 
is  neither  more  or  less  than  bearing  with 
God,  and  the  effect  of  no  common  grace. 

Without  the  enjoyment  of  conscience  I 
can  have  no  other. 

The  spirit  in  the  children  of  God  is  like 
an  organ  ;  one  man  is  one  stop  ;  another,  an  - 
othi  r ;  the  sound  is  difterent,  the  instrument 
the  same,  but  music  in  all. 

Whatever  opposes  God  in  my  heart,  or 
keeps  him  out  of  it,  must  be  abhorred  and 
cast  out.  The  opposition  is  strong,  and  the 
work  diflicult,  and  we  see,  at  once,  that  it 
Ccin  only  be  done  with  divine  help.  It  is  the 
excellence  of  scripture  to  offer  this  help,  and 
call  us  to  make  use  of  it. 

Head-knowledge  is  our  own,  and  can  po- 


CHIIISTIAN   LIFE.  229 

iish  only  the  outside  ;  heart- knowledge  is 
the  Spirit's  work,  and  makes  all  glorious 
within.  Nothing  is  well  done  in  our  spirit- 
ual building  but  what  is  done  with  prayer 
and  God's  help.  Fight  and  pray.  Fly  and 
pray. 

Thank  God  for  laying  his  comm^.nd  on 
my  heart,  and  for  disposing  my  heart  to  de- 
light in  it. 

When  we  feel  no  burden,  and  complain 
of  no  want  but  that  of  entire  satisfaction,  life 
will  be  a  contiual  dying,  and  death  welcome. 

When  we  obey  the  will  ot  God  from  the 
iieart,  we  stand  before  him,  as  the  angels  do, 
in  the  original  glory  and  full  blessing  of  our 
natures  ;  and  so  far  as  we  come  short  of 
this,  we  come  short  of  happiness 

Is  this  a  dying  thought  ? — All  think  they 
mean  well  ;  and  by  an  egregious  piece  of 
self-flattery,  they  take  it  for  granted  that  our 
defect  of  good  lies  not  in  the  will  but  the 
ability.  Just  the  reverse.  If  the  will  is 
good,  we  are  good. 

Purity  of  heart,  mind,  and  conscience, 
does  not  consist  in  freedom  from  temptation 
or  total  insensibility,  but  in  abstinence  from 
the  outward  act  of  sin,  and  su]:)pression  of  all 
inward  motions  and  tendencies  to  it,  in  the 
fear  of  God,  and  with  a  steady  choice  of  his 
will.  I  shall  be  a  happy  man,  and  possess 
consciousness  of  help  I'rom  above  in  answer 
to  prayer,  when  I  am  determined  at  all  c  vents 
for  the  will  of  God.  Show  me  where  the 
u 


230       THOUGHTS  ON  RKLIGION,   &C. 

will  of  God  is,  I  know  where  pleasure  is.— 
Sensualiiy  will  not  do,  gross  or  refined.  No- 
thing can  support  my  spirits,  or  enable  me 
to  pass  through  the  world  with  any  degree 
of  constant  satisiaction,  but  walk irig  with 
God,  in  the  faith  of  Christ,  as  a  reconciled 
Father,  doing  his  will,  under  his  eye,  with 
his  help  ;  acquiescing  in  this  state  of  mind; 
looking  no  farther ;  desiring  no  other  rich.- 
es  ;  living  for  no  other  end. 

If  we  long  truly  for  God,  he  has  given  us 
a  great  deal  in  that  longing ;  and  it  he  makes 
us  wait  now,  he  will  make  us  full  amends 
htreafter.  O  Jesus,  call  me  to  God  by  thy 
cross,  thy  love,  thy  Spirit,  and  then  call  me 
home. 

Oh !  for  a  steady  will  to  think  and  do  all 
with  a  sole  regard  to  the  eye  of  God,  and 
with  great  indifference  for  the  esteem  or  cen- 
sure of  any  man  living. 

^R  case  of  sin  allowed,  or  weakly  resisted, 
the  conscience  will  not  be  quieted  with  hopes 
and  promises  ;  no,  nor  with  the  blood  of 
Christ. 

The  more  faith,  the  less  conscience  of  sin, 
and  less  servile  fear  ;  the  less  conscierce  of 
sin,  the  more  consciousness  and  lively  sensi- 
bility of  its  odious,  cursed  nature. 

Time  flies  iast,  but  conscience  should  keep 
pace  with  it. 

December  28,  1763.  Press  on  in  the 
n^ me  and  strength  of  God  tp  an  assured  vic- 
tory. 


GilRIoTlAN    LIFE.  231 

'i  lie  heart  is  due  to  God.  O,  what  jov, 
ease,  and  freedom  when  I  can  say  it  is 
God's  ;  for  his  love,  for  Christ's  sake,  by 
the  Spirit's  power  ;  no  enjoyment  but  in 
God  or  God's  work.  O,  for  the  pure  heart 
and  the  single  eye  ! 

It  is  a  hard  thing  for  a  real  Christian  fear- 
ing and  striving  against  all  sin,  to  be  patient 
with  it,  in  submission  to  the  Divine  vVill ; 
but  what  can  we  do  if  God  is  pleased  to  suf- 
fer it  in  us,  as  he  does  for  ^vise  purposes  ;  to 
Irarnble  us,  to  convince  us  of  our  depend- 
ence ;  to  keep  us  close  to  Christ  ;  so  St. 
Paul  exulted  in  the  grace  of  God,  and  could 
defy  remaining  corruption  to  condemn  him, 
Rom.  vii.  The  moment  we  think  that  we 
have  no  sin,  v/e  shall  desert  Christ. 

We  may  know  by  our  affection  to  the 
Sabbath,  whether  eternity  vail  be  forced  up. 
on  us. 

if  it  pleases  God  to  endue  me  v/ith  spirit* 
ual  wisdom,  I  shall  from  henceforth  pay  a 
greater  regard  to  the  teaching  of  my  Lord, 
and  have  no  treasure  but  in  heaven,  no  heart 
but  for  heaven. 

The  great  mistalie  of  life  is  self  pleasing, 
or  looking  for  a  state  of  rest  and  satisfaction 
here,  not'^onlv  in  sensual  gratification,  but 
even  in  the  way  of  religion,  instead  of  taking 
up  the  cross,  labour  in  duty,  and  submission 
to  the  will  of  heaven,  with  a  renunciation  of 
all  w^orldiy  schemes  of  h:>ppiness,  and  patient 
waitins:  for  death  to  put  us  in  possession  of 


232       THOUGHTS  ON  RELIGIC>N,  &C. 

it.  The  only  happiness  of  this  world  is  pre  - 
paring  for  it  in  another,  and  being  content 
without  it  till  death. 

To  think  and  aet,  to  be  as  mnch  disenga- 
ged in  respect  of  N.  N.  and  as  necessarily 
drawn  to  seek  happiness  elsewhere,  as  if 
there  was  no  such  person  in  the  world  ;  the 
work  is  great,  and  the  time  is  short ;  but 
what  cannot  God  do  ? 

I  never  vzas  happy  till  I  knew  that  I  could 
not  be  happy  in  this  world,  and  consented  to 
wait  for  it  till  God's  time  and  place.  This 
thought  will  keep  me  from  all  self  pleasing 
in  forbidden  ways  ;  reconcile  me  to  sufFer- 
mgs,  crosses,  injuries,  monilications^  and 
put  a  smile  on  the  face  of  death. 

Religion  does  not  consist  in  a  point..  The 
soul  that  has  entered  into  the  true  spirit  of 
it,  is  never  satisfied  with  its  attainments,  but 
continually  presses  on  to  greater  heights> ; 
and,  notwithstanding  the  greatest  abundance 
of  graces  received,  is  still  craving,  thinks  it- 
self poor,  and  utterly  unworthy  of  any  reward. 
This  is  humility  and  poverty  of  spirit.— 
Pride  will  carry  a  man  to  heaven's  gate,  but 
nothing  but  humility  will  find  admission. 

**  He  that  is  not  with  me,"  saith  our  Sav- 
iour, "  is  against  me."  Mere  indifference  to 
good,  is  evil. 

The  truest  mortifications,  and  the  surest 
test  of  a  real  disposition  to  be  mortified,  are 
those  which  we  receive  from  others  and  from 
God.     Self-mortification^  or  crosses  of  oux 


CHRISTIAN    LIFE.  23S 

own  choosing,  are  often  only  a  more  reiined 
species  of  pride  and  self-will. 

The  world  slides  into  our  hearts  by  the 
avenues  of  sense,  in  cases  we  litde  think  of. 
There  may  be  danger  in  giving  ourselves  up 
fully  to  a  warm  sunshine,  or  the  pleasures  of 
a  beaudful  landscape.  This  may  be  ihoiight 
morose  indeed  !  but  let  the  militant  soul  be 
upon  its  guard. 

I  may  cheat  myself  and  others  with  a 
counterfeit  appearance  of  virtue ;  or  rather 
keep  under  the  contrary  appearance  by  con- 
?inua]  acts  of  violence  :  but  the  reality  of  it, 
and  of  all  our  graces,  can  only  spring  from 
a  nature.  Consciousness  of  our  w\ant  of  this 
nature,  and  sensible  concern  for  it,  is  the  be- 
ginning of  religion,  or  repentance  ;  patient 
waiting  upon  God  for  it  according  to  Christ, 
is  the  progress  of  religion,  or  faith  and  hope  ;^ 
and  the  actual  receiving  of  it,  is  the  end  of 
religion  or  charity.  The  m_an  w4-io  has  the 
spirit  of  God,  and  of  Christ,  is  spiritual,  re- 
deemed, a  Christian,  the  child  of  God,  and 
has  in  him  the  nature  and  life  of  heaven  and 
eternity.  The  man  who  has  no  other  spirit 
ihan  his  o.vn,  though  ever  so  learned,  ration- 
al, and  regular  in  his  behiviour,  is  carnal, 
sensual,  earthly,  the  child  of  death,  and 
stands  in  the  kingdom  of  darkness ;  the  tree 
is  corrupt  and  the  fruit  corrupt,  though  they 
appear  ever  so  beautiful.  This  doctrine  is 
ot'  the  very, essence  and  life-blood  of  Chris- 
tianity,, and  nothing  can  be  plainer  or  more 
u  2 


234     tnovcHTs  on  religion,  Scc» 

full  to  the  purpose  than  St.  Paul's  assertior, 
Kom.  viii.  9.  But  it  is  a  terrible  mystery  to 
fleshly  wisdom,  and  will  for  ever  be  the  bub- 
ject  of  debate  and  contradiction, 

Sanctiiication  is  a  gift  ;  and  the  business 
of  man  is  to  desire,  receive,  and  use  it.  Bui 
he  can  by  no  act  or  effort  of  his  own  produce 
it  in  himself.  Grace  can  do  every  thing  ; 
nature  nothing. 

When  my  appetite  is  weak,  squeamish, 
or  vitiated,  I  know  it  is  a  symptom  of  decay 
and  bodily  disorder  ;  and  is  the  '^vant  or  de- 
pravation of  spiritual  appetite  the  same  indi- 
cation   of  debility  and  great  disorder  ui  the 

30Ul? 

In  temporals,  riches  is  power;  in  spirituals^ 
poverty. 

It  is  a  terrible  monificatioa  to  a-  serious 
man  to  find  the  evil  spirit  still  in  possession, 
after  he  hud  thought  it  entirely  gone  :  but 
withal  it  affords  a  happy  conviction  of  ou? 
impotence  as  well  as  inbred  corruption ;  and 
will  lead  in  time,  with  hearty  repentance  and 
true  faith,  to  that  friendly  power,  from 
whence  cometh  our  help. 

It  is  with  the  soul  as  with  the  stomach  ; 
there  must  be  a  healthy  constitution  oi  buth^ 
to  digest  and  assimilate  their  respective  Ibod. 

Meekness  of  wisdom  compels  where  rea<. 
son  cannot  persuade. 

When  we  quit  our  hold  of  the  creature, 
and  of  earthly  enjoyments,  what  is  there  left 
for  us  to  stay  upon  ?    What  can  make  irs 


CHRISTIAN    Lll't.  2'Z5' 

amends  for  tlie  want  of  them  ?  Is  there  any 
thnig  elbc  beside,  that  we  can  fee.l,  rehsh,  and 
feed  upon  with  delight '?  Yes ;  faith,  hope, 
and  charity.  These  are  a  blessed  resource 
to  the  soul  ;  and<it  is  the  choice  and  posses- 
sion of  thtse  that  constitutes  a  Christian  and 
the  Christian  happiness. 

When  we  once  come  to  know  and  believe 
in  ^ood  earnest,  that  there  is  a  peace  \vith 
God  to  be  had,  and  that  it  is  the  very  thing 
we  want,  it  v/ill  make  us  cool  in  all  bther 
pursuits. 

There  is  gi*eat"  folly  andpresirmption  in 
comparing  ourselves  with  others,  or  despis- 
ing any  man.  We  may  be  worse  than  oth- 
ers, when  we  think  ourselves  better  :  possi- 
bly we  neither  know  them  nor  ourselves.  If 
we  are  really  better,  the  difference  is  not  from 
ourselves  ;  and,  Whatever  they  may  be,,  our 
©wn  want  of  humility  is  certainly  a  most  ter- 
rible  defect. 

I  desire  the  Spirit  of  God  above  and  be- 
yond all  other  possessions,  interests,  satis- 
factions, or  enjoyments  ;  both  as  a  controul- 
ing  principle,  discernable  in  its  effects,  and 
enabling^  me  to  command  myself  and  all  my 
powers  for  God;  and  as^  a  distinct  inward 
feeling  or  conscioubness  and  foretaste  of  the 
heavenly  happiness.  I  think  both  are  held 
forth  in  scripture,  and  the  one  can  hardly  be 
without  the  other  in  my  heart. 

There  is  no  possibility  of  happiness  bat 
in  the  possession  of  our  own  choice,  will. 


236         THOUGHTS  ON  RELIGIOI^,  &€, 

and  desire  ;  and  the  will  of  man,  in  his  pre- 
sent  condit]oi>,  stands  bent  against  the  order 
and  will  of  God.  What  is  to' he  done  ?  And 
whuse  will  must  be  changed  ?  The  concur- 
rence of  our  wills,  with  the  will  of  God,  is 
our  rectitude  and  happiness  :  their  opposi- 
tion, our  corruption  and  tDisery. 

The  first  man  i'ell  by  withdrawing  his  will 
from  the  will  of  God.  By  nature  we  stand 
in  the  same  state  of  separation,  and  are 
perpetually  acting  his  revolt  over  again,  and 
can  only  be  restored  by  the  reduction  of  our 
wills  to  the  order  of  God's.. 

Peace  with  God,  and  peace  with  all  the 
world,  and  with  all  nature.  See  Hos.  ii.  18. 
and  the  parallel  places. 

How  happy  is  thQ  soul  that  has  got  above 
the  prevalence  of  earthly  hopes  and  fears,  de- 
sires, and  relishes,  and  can,  upon  good 
grounds,  consider  itself  as  a  child  of  God's 
family  and  kingdom  ;  promoting  interests  ; 
partaking  of  its  blessings  ;  only  infiuenced 
by  its  expectations  ;  and  waiting  for  death  as 
the  door  for  admission  to  all  its  enjoyments. 

If  I  give  myself  to  the  creature  in  any 
such  way  as  [  know  to  be  forbidden,  I  must 
not  think  that  I  can  approach  God,  or  that 
he  will  meet  me  in  prayer,  &c.  Every  at- 
tempt of  that  kind  is  an  act  of  self-deceit  and 
hypocrisy. 

"  Abstaining  from  evil  is  nothing,  without 
anactudl  turning  to  God  in  Christ,  and  tend- 
ing to  him  with  the  bent  of  my  will  and  de- 


04iRISTfAN     LIFE.  237 

:>ire,  as  the  rest,  centre,  and  life  of  my  spirit. 
This  change  constitutes  the  idea  of  religion  ^ 
is  the  great  work  we  have  to  transact  with 
God,  and  should  be  the  basis  of  all  our  pray- 
ers. 

When  once  I  am  in  Christ,  as  a  living 
member  of  his  body,  and  so  joined  to  him 
as  to  be  one  spirit,  I  am  (in  a  qualified  sense) 
what  he  was  ;  have  the  benefit  of  what  he 
did ;  and  shall  be  what  he  is. 

Nothing  but  a  persuasion  of  our  title  to 
God's  favour,  and  consequently  to  a  happy 
eternity,  can  make  us  desire  and  seek  after  it 
in  good  earnest,  and  order  all  our  affairs  wdth 
a  vitw  to  it.  It  is  the  great  design  of  the 
Christian  religion,  and  the  peculiar  tendency 
of  its  distinguishing  doctrines,  to  possess  and 
fill  our  minds  with  dii§  persuasion. 

Religion  is  seeking  after  the  gracious  pre- 
sence of  God  in  the  soul  ;  and  finding  him 
there  is  salvation  or  heaven  begun.  Those 
who  have  experienced  the  two  states  of  na- 
ture and  grace,  know  the  difference  to  be  as 
great  as  between  heaven  and  earth. 

With  regard  to  what  I  read  or  think,  the 
question  should  be,  is  it  really  interesting  ?. 
Will  such  a  speculation  improve  me  in  reli- 
gious knowledge,  or  bring  me  nearer  to 
God  ?  If  it  will  not,  discard  it  at  once. 

Holiness  is  happiness.  They  are  to  each 
other  as  caus-^  and  eflect,  and  one  necessarily 
produces  the  other  ;  at  least  more  than  any 
thing  else  can  do.     But  what  passes  in  the 


238        THOUGHTS  ON   RELICIOK,    &CC. 

tvorld  for  virtue,  is  an  errant  counterfeit.— 
And  \  believe  very  few  of  those  who  pretend 
to  it,  either  expect  or  desire  to  be  imy  better 
for  it  inward!}'. 

Christ  v/ould  be  loved  for  ill  he  did,  r.nd 
for  all  he  is  ;  an\l  we  cannot  love  him  for 
one,  without  loving  him  for  the  other.  The 
sense  of  his  benelits  will  be  in  proportion  to 
the  sense  we  have  of  our  own  sinfulness  ; 
which  cannot  be  without  an  importunate  de- 
sire to  be  delivered  fi'om  it. 

Seeking  after  God  for  himself,  is  the  rc- 
new^ed  mind,  the  single  eye,  the  pure  heart, 
the  birth  of  the  Spirit :  seeking  after  him  for 
any  thing  but  himself,  is  not  seeking  him 
sincerely. 

True  goodness  is  universal  and  uniform, 
when  ir  is  God's  Hie  ^nd  nature  in  us  ;  like 
God,  without  partiality  or  respect  of  persons. 
No  virtue,  merely  human,  can  stand  this 
test. 

He  who  can  say,  *'  I  am  so  weary  of  sin, 
as  to  be  weary  of  life,  and  even  long  to  put 
off  that  flesh  which  is  the  seat  of  it,"  says  a 
great  deal,  though  he  may  still  labour  under 
many  imperiections. 

Never  turn  asid'  from  any  command  for 
the  cross  that  is  in  it,  for  that  is  the  ^■erv 
thing  th.it  makes  it  a  blessing,  and  the  means 
of  spiritual  improvement.  The  Holy  Ghost 
is  m.ost,  if  not  only,  a  comforter,  in  the  ab- 
sence or  contempt  of  v/oridly  comforts.  It 
seems  better  to  take  the  measure  of  our  state 


! 


CHRISTIAN    LIFE.  23S 

Irom  a  real  change  of  desires,  and  continual 
progress  towards  perfection,  than  any  stnsi- 
bie  comnmnicaiions,  joyous  feelings,or  high 
raptures.  When  men  are  taught  to  exi-txt 
these,^  as  the  great  marks  and  seals  of  (il^ir 
adoption,  the  pride  of  some  will  soon  help 
th(  m  to  a  competent  share  of  them  ;  whilst 
others,  less  bold,  and  not  willing  to  outrun 
their  own  experience,  will  be  thrown  into 
grievous  perplexities. 

The  new  birth  is  our  being  rect  ived  by 
the  will  of  God  into  a  new  state  of  being  ;  to 
the  remission  of  sins  by  faith  ;  to  a  partici- 
pation of  Christ's  perfect  righteousness;  to 
a  renovation  of  will  by  the  Holy  Ghost.  And 
this  life  proves  itself,  as  every  other  kind  of 
life  does,  by  its  natural  and  proper  acts  ;  by 
contrition ;  by  prayer ;  by  love  :  and  by  a 
continual  progress  in  holiness.  Spiritual 
comlorts,  if  eagerly  desired,  and  rested  in. 
may  keep  us  from  God  as  well  as  earthly 
ones. 

We  greatly  deceive  ourselves  by  thinking 
we  are,  and  have  what  we  know,  or  that  we 
can  be  made  wise  and  holy  by  other  men's 
words  and  notions.  Whereas  all  divine  wis- 
dom and  real  sanctity  arises  from  within  ; 
from  the  spirit  of  God  working  at  the  root  • 
and  is,  by  evolution,  as  a  plant  from  its  setd. 
Every  step  we  take  higher  in  the  kingdr-m 
of  grace,  we  necessarily  sink  so  much  lower 
in  our  own  esteem. 

When  I  can  bear  opposition,  calumny, 


240  THOUGHTS  ON   RELIGICX,  &C. 

contempt,  hatred,  and  all  manner  of  ill  usage, 
as  infinitely  less  than  my  deserts,  may  pos- 
sibly be  meek  ;  but  not  before.  The  reli- 
gion of  the  gospel  is  conversion  by  the 
power  of  God  ;  therefore,  whatever  is  mere 
nature,  or  the  effect  of  natural  power,  neces- 
sarily comes  short  of  it. 

If  we  took  but  the  same  care  of  our  inward, 
dispositions,  from  a  sense  of  God's  presence, 
as  we  do  of  our  outwai'd  deportment  before 
an  earthly  superior,  we  should  soon  be  pre- 
pared for  his  most  searching  operations. 

if  i  resign  myself  to  the  Spirit,  it  must  be 
v/ith  a  full  resolution  to  do  and  suffer  a  great 
deal.  He  will  not  take  me  in  hand  upon  any 
other  terms. 

Nothing  can  make  life  pleasant,  but  some 
kind  of  acquiescence  in  the  present  hour  ; 
from  a  consciousness  that  we  are  in  it  ac- 
cording to  the  order  of  God,  either  doing  or 
suffering  his  will,  or  at  least  not  acting  con- 
ti-ary  ^o  it. 

It  seems  to  be  the  gi'eat  controversy 
among  the  better  sort  of  people  at  all  times, 
whether  a  decent  moral  life,  together  with  a 
profession  of  faith  in  Christ,  and  regularity 
of  outward  worship,  is  the  religion  of  the 
gospel ;  or,  a  heart  devoted  to  God,  sensible 
of  his  communications,  and  inwardly  chang- 
ed in  the  bent  of  its  desires  and  afft  ctic^ns  ; 
or,  in  other  words,  whether  true  religion  is 
not  altogether  a  work  of  God  upon  the  soul, 
distinctly  known  and  felt  in  its  several  sta- 


CHRISTIAN  Lli'lLo  24i 

ges  of  repentance,  faith,  and  charity.  The 
latter  opinion  is  commonly  called  enthusi- 
asm; but  the  former  certainly  is  so,  as  being 
a  false  ground  of  trust  in  God  ;  but  no  man 
ever  was  deceived  in  the  main  by  the  other. 
He  is,  and  has,  all  that  religion  requires  of 
him,  even  though  he  should  be  mistaken  in 
ascribing  too  much  to  inward  sensations  and 
divine  experiences. 

One  credible  person  steadily  bearing  testi- 
mony to  the  power  of  divine  grace,  in  his 
own  conversion,  will  have  a  greater  effect  in 
converting  others,  than  the  most  learned  and 
eloquent  declaration  of  the  same  truth  from 
a  thousand  unconverted  preachers^  1  John, 
i.  1. 

It  is  the  worst  kind,  and  highest  form  of 
pride,  to  think  of  being  a  Christian,  or  s-pi- 
ritual  in  any  other  way,  or  by  any  other 
means,  than  thcspoorest  and  most  illiterate 
man  upon  earth  is  made  such,  viz,  by  the 
solepowerof  the  Holy  Ghost. 

It  will  be  a  blessed  time  when  I  can  go  in- 
to all  companies  with  the  simplicity  of  a  man 
in  Christ  ;  speaking  the  truth  in  love,  un- 
daunttdly,  and  yet  fearful  of  offending. 

Christian  morals,  or  rather  renovation,  is 
a  glorious  idea,  and  it  fills  one  with  rapture 
to  think  it  is  promised,  and  attainable,  though 
not  fully  in  this  life. 

What  is  misfortune  ?  Whatever  separates 
us  irom  God.  What  a  blessing  ?  Every 
means  of  approximation  to  him.     No  righ^ 

X 


242       THOUGHTS   ON  RELtGIOX,   kc. 

opinions,  clearness  of  c  era  prehension,  or  ful- 
ness of  belief  in  religious  matters,  signify  any 
thing  to  our  conversion  and  estabhshment, 
unless  they  are  from  God, 

The  Grosses  and  mortifications  we  meet 
with  from  others  are  a  precious  means  of 
humbling,  instructing,  and  improving  us  ; 
we  should  be  undone  without  them.  Ma- 
dam Guy  on  carries  this  so  far  as  to  say,  that 
if  we  had  nobody  about  us  to  plague  and 
vex  us,  God  would  send  an  angel  from  hea- 
ven to  do  it. 

With  the  help  of  God,  I  will  neither  suf- 
fer the  devil  to  lurk  behind  the  cross,  nor 
hide  it  from  me. 

What  will  it  profit  me  to  be  always  think- 
ing ol  Christ,  and  forming  acts  of  resigna- 
tion to  him,  but  never  doing  any  thing  for 
him? 

The  Spirit  does  not  only  confer  and  in- 
crease ability,  and  so  leave  us  to  ourscKes 
in  the  use  of  it  ;  but  every  single  act  of  spi- 
ritual  life  is  the  Spirit's  own  act  in  us. 

I  ani  n  solved,  with  the  gract  of  C/od,  to 
forgive  evtrry  body  every  thing,  and  myself 
noihing. 

Is  what  I  know  and  feel rf  spiritual  things 
the  rt  suit  of  i-  new  Ucturje,  or  ot  the  old  only, 
urc>r  a  different  fcim,  and  feeding  upon  dif- 
ftitrt  com  tort  r  ? 

O  !  vJi'/i  shifts,  what  multiplirity  of  mise- 
ry} v  invtnriont.  t^'  av'itx  tht  poor  >jouI,  did 
cicate  to  ourstives  iht  paradise  we  have  lost, 


CHRISTIAN  LIPE.  243 

ill  some  kind  or  other  of  a  worldly  life  ! — 
When  it  can  only  be  regained  in  God,  and 
in  the  iuii  restoration  of  the  heart  to  him  in 
love  and  obedience  through  Christ, 

We  can  never  arrive  at  any  true  settle- 
ment, by  propping  ourselves  up  with  the 
opinions  or  experience  of  others.  Rest  must 
be  the  result  of  our  own  fellowship  with  God. 
Our  religion,  for  the  most  part  is  nothing  but 
the  prophet  Jeremiah's  stolen  words.  Jer. 
xxiii.  30. 

"  Thou  art  my  portion,  O  Lord  !"  Be- 
l^old.  here  the  test  of  rectitude,  of  happiness, 
of  a  Christian.  Speak  this  truly,  O  my 
heart,  and  all  that  is  in  me,  or  I  am  undone 
for  ever. 

Whenever  I.  learn  of  Christ  to  be  meek 
and  lowly  in  heart,  surely  I  shall  say, 
*'  whence  is  this  to  me,  that  my  Lord  should 
come  to  me !" 

Passion  costs  me  too  much  to  bestow  it 
upon  every  trifle. 

Be  it  ever  remembered  as  the  ground  of 
all  true  conversion,  a  truth  of  the  utmost  im- 
portance in  religion,  necessary  to  cause  us 
to  aim  our  endeavous  aright,  and  fix  us  in 
fluth,  humility,  and  dependence  on  God,  that 
the  essence  of  happiness  is  not  actions  but 
affections.  Actions  will  follow  affections, 
but  without  them  are  wholly  insignificant  to 
our  cure.  Consider  well,  Matt.  v.  3 — 10. 
Rom.  ii.  28,  29.  1  Cor.  xiii.  1,  3.  I  have  a 
very  distinct  feeling  and  apprehension  ho\r 


244       THOUCHTS    0'2i    RF.LltlOIs;,  &c. 

the  mental  vices  of  pride,  envy,  and  wratii. 
war  against  the  soul  ;  and  that  so  long  as 
they  arc  predominant,  it  must  necessarily  be 
in  a  sicklv,  seli-tcrmcnttd  s.ate  ;  but  then  I 
have  not  the  same  consciousness  with  rc.uard 
to  some  kinds  ol'  sensual  iixlulgence.  God 
knows  how  they  w^ould  hurt  me,  though  l 
may  not.  Here  reat^on  is  at  a  stand,  i.nd 
iaith  must  do  its  office.  Perhaps  1  Cor.  vi. 
13 — 20.  would  help  me  to  a  right  under- 
St  ndmg  of  this  matter,  if  I  could  come  at 
tht  meaning  of  it. 

Every  man  should  be  a  sun  in  his  little 
sphere  ;  merely  a  creature  of  divine  good- 
ncs.s,  nianifesting  God's  glory,  and  shining 
widK.ut  merit. 

Chri^iian  holiness,  that  \\hich  God  re- 
quires ol  us,  and  offers  to  us,  is  health  to  the 
soul,  apd  wou:d  do  us  good  ;  the  virtue  we 
general'}  ^icquitsce  in,  and  pre-fc r  to  it,  is  a 
poor  thing,  and  leaves  us  just  where  it  finds 
us,  in  point  oi  happiness. 

I  can  never  be  in  union  with  God,  till  I 
stand  before  him  without  guile,  according  to 
the  truth  of  my  state  :  if  it  is  bad,  in  con- 
fession and  humirKition  ;  if  good,  in  thank- 
fulness, desire  of  improvement,  and  humilia- 
tion still  for  tht-  imperfection  of  it. 

God  deliver  me  from  sin,  and  give  me 
the  desire  of  perfect  purity,  and  let  happi- 
ness come  when  it  may  !  Peace  outstrip])ing 
real  attainment,,  is  dangerous  presum])iion. 
The  truly  humble  man  is  humble  in  secret  ; 


CHRISTIAN  Llf£*  B4S 

it  is  a  pain  to  him  to  have  liis  humility  seen 
and  nbhtrvcd  ;  and  whenever  he  has  occa- 
sion to  confess  his  delects  it  is  for  no  other 
end  but  to  take  shame  to  himself. 

Let  us  put  ourselves  fully  into  the  hands 
of  God  once  for  all ;  not  only  conscious  of 
our  weakness,  and  so  submitting  to  his 
power,  because  we  cannot  help  it;  but  choos- 
ing'and  preferring  to  receive  all  our  strength 
of  him,  rather  than  to  have  it  in  and  of  our- 
selves, if  Vv^e  might ;  to  have  the  root  of  our 
spiritual  life  in  him,  to  be  ,actuated  by  his 
power,  and  blessed  with  his  happiness.  Me- 
thinks  we  may  see  something  of  the  fall  of 
Lucifer,  and  the  sin  of  the  first  man,  in  the 
contrary  disposition.  The  creature  is  not 
fit  to  be  trusted  v/ith  self- ability  ;  pride  is 
inseparable  from  it,  and  puffs  it  up  sufficient- 
ly, even  with  a  derived  power,  seen  and  ac- 
knowledged to  be  such.  The  great  St.  Paul 
ivantcd  a  thorn  in  the  flesh. 

If  we  were  at  peace  within,  external 
things  would  have  but  little  power  to  hurt 
us. 

If  God  gives  internal  comfort,  it  is  not 
that  we  may  live  upon  it,  but  to  suj>port  and 
animate  us  to  some-  farther  end. 

Have  1  oi  distmet  inward  consciousness  of 
a  real  desire  to  be  with  God  ;  of  such  a  pre- 
ference of  the  heaver. ly  to  the  carthl}  state, 
aiKUuch  a  fitness  for  it,  as  that  if  it  was  offer- 
ed to  my  choJCw  this  moment,  1  should  find 
X  2 


246       THOUGHTS  ON  RELICI4)N,  &C. 

myself  carried  thither  by  a  centripetal  force^ 
and  rush  into  it  with  joy  and  transport  ? 

Let  others  think  as  ill  of  me  as  they  please, 
provided  I  do  not  think  too  well  of  myself. 
We  should  conceive  of  time  and  eternity 
as  different  periods  of  the  same  state,  or  dif- 
ferent degrees  of  the  same  kind  of  life,  requi- 
ring the  same  dispositions,  but  always  im- 
proving; and  not  as  separated  by  a  great 
gulph,  and  quite  different  from  each  other  in 
their  interests,  pleasures,  and  employments. 
This  would  be  running  time  into  eternity, 
aud  bring  eternity  down  to  time  :  we  should 
then  think  and  act  like  eternal  beings,  and 
live  here  as  we  are  to  do  in  heaven.  Let 
the  whole  world  therefore  be  divided  into 
two  great  sects,  viz.  Timists  and  Eternal- 
ists. 

To-day's  duty  is  no  discharge  for  to-mor- 
row :  every  day  has  its  own  peremptory  de- 
mand upon  us,  not  only  for  repetition  but 
advancement.  It  is  a  saying  of  St.  Basil, 
that  the  soul  would  starve,  as  well  as  the  bo- 
dy, without  a  continual  renewal  of  its  proper 
food  ;  and  St.  Paul's  motto  in  the  midst  of 
such  a  course  of  labour  and  activity  as 
would  quite  have  sunk  the  spirits  of  another 
man  was  porward. 

I  can  never  bear  to  be  found  fault  with,  or 
thought  meanly  of  by  others,  unless  I  am 
before  hand  with  them,  in  thinking  meanly 
of  myself. 


CHRISTIAN    LIFE.  247' 

I  find  I  owe  meekness,  tranquility,  pa- 
tience,  &c.  to  my  body  as  well  as  to  my 
soul. 

We  expect  submission  and  amendment 
from  the  wrong  person  :  we  should  expect 
them  from  ourselves. 

Have  a  work  to  do  daily,  with  a  will  to  it, 
and  a  praver  upon  it,  and  let  that  work  be 
God's. 

Submission  to  the  will  of  God  once  for 
all ;  and  then  !  shall  have  my  own  every  day 
and  hour  of  my  life. 

Tliere  can  be  no  true  peace  with  God 
without  faithfulness  in  duty,  and  a  resolute 
iibhorrence  of  all  sin. 

Whatever  good  qualities  you  have,  desire 
not  to  have  them  seen,  unless  it  be  for  the 
benefit  of  others,  and  to  bring  glory  to  the 
author  of  them.  Be  as  good,  and  do  as 
much  good  as  ever  you  can,  and  give  the 
pride  of  it  to  the  devil. 

Time  can  only  be  made  happy,  as  eterni- 
ty will  be,  by  our  living  for  and  with  God ; 
not  grudgingly,  or  barely  from  a  sense  of  du- 
ty in  obedif^nce  to  a  command  ;  but  freely 
and  with  delight,  as  the  very  thing  we  choose, 
and  are  carried  to  with  the  bent  of  our  na- 
ture. 

I  am  resolved  to  receive  my  virtue  from 
God  as  a  gift,  instead  of  presenting  him  with 
a  spurious  kind  of  my  own. 

Till  we  do  our  duty  to  God,  we  can  never 
do  it  to  man.    And  what  we  do  to  othersj 


248         THOtrCHTS  ON   RELIGION,  &C; 

will  be   more  from   spurious  motives,  thaii 
sense  of  duty  or  religion  in  the  heart. 

"The  meek  si.all  inherit  the  earth." — 
Whatever  other  sense  the  words  mav  have, 
they  are  certainly  true  in  this,  that  the  meek 
have  much  more  enjoyment  of  tlums.  Jves, 
and  puss  more  quietly  through  the  world, 
whatever  is  their  lot  in.it,  than  other  men. — = 
What  would  the  greatest  affluence  signify  to 
a  man's  happiness,  if  he  had  it  with  this  con- 
dition, to  receive  one  or  more  wounds  with 
a  sword  every  day  of  his  life  ?  Pride  and 
passion  are  that  sword. 

I  am  under  a  strict  bond  to  Jesus,  to  re 
ceive  the  rule  of  right  from  him  in  ail  cases, 
and  act  agreeably  to  it. 

The  heart  can  only  be  happy  according  to 
its  bent,  and  in  the  possession  and  enjo}'meiit 
of  what  it  loves.  All  therefore  depends  up- 
on the  choice  it  makes  of  its  object  ;  and 
there  is  but  one  we  can  think  of,  which,  for 
power,  fulness,  and  continuance,  is  sufficient 
for  its  hippiness. 

I  would  not  exchange  the  Iktle  faint  eiForts 
H  can  make  towards  praising  God  for  all 
worldly  comforts. 

A  tender  conscience  is  an  inestimable 
blessing ;  th.»t  is,  a  conscience  not  only 
quick  to  discern  whit  is  evii,  but  instantly 
to  shun  it,  as  the  eye-lid  closes  itself  against 
a  mote. 

A  lively  sense  of  God's  mercy  in  Christ, 
and  iove  in  the  heart ;  ib  not  this  the  Spirit's 


CHRISTIAN'   LIFE.  249 

baptism  of  fire  ?    And  what  have  I  to  do  in 
the  world  but  to  get  and  keep  it  ? 

What  God  commands  I  will  do  ;  what  he 
forbids  I  will  not  do.  I'his  may  be  hard, 
work^  and  a  cross  to  self ;  but  if  I  am  not 
thus  disposed  and  resolved  once  for  ail,, 
where  is  my  obedience,  and  what  lesb  than 
tliis  can  be  called  sincerity  ? 

God  has  only  one  \va}'  of  brina^ing  all  to 
himself;  viz.  by  martyrdom,  or  the  cruci- 
fixion of  our  wills. 

So  long  as  the  animal  sensual  nature  is  pre- 
dominant, we  can  only  amuse  ourselves  with 
one  opinion  after  another,  but  never  come  to 
the  truth. 

I  did  not  know  how  much  T  was  given  up 
toearthly  comforts,  till  they  wwl  take^,  irom 
me,  and  I  was  reduced  to  the  necessity  of 
living  upon  God. 

Now  for  a  single  eye  and  a  pure  heart ! 
now  there  seems  to  be  an  opening  to  the 
happy  time  of  forsaking  all  !  it  is  only  a 
glimpse  ;  but  if  I  keep  my  attention  fixed 
upon  it,  it  will  bring  me  full  into  the  light. 

There  is  a  kind  of  almightiness  in  the  will 
to  reject  sin,  whenever  it  is  pleased  to  do 
its  office  ;  as  it  infallibly  always  would,  if  it 
was  so  hx-e  as  is  commonly  imagined.  It 
seems  to  me  that  the  great  change,  which 
the  scripture  calls  regeneration,  or  renewal  to 
the  image  of  God,  in  setting  the  will  at  liber- 
ty to  execute  the  commands  of  him,  who 
gave  it  us,  and  who  does  nothing  without  it. 


250       THOUGHTS  ON  RELIGION,  8cC. 

"I'hc  Sj)int  plies  his  office  with  great  assi- 
duity and  divine  art ;  pressing  lo  be  heard, 
w  tiling  for  the  favourable  season,  and  always 
ready  to  improve  it. 

A  full  IS  God's  advantage  as  well  as  the 
devil's  ;  and  as  we  incline  to  one  or  the 
other,  we  may  rise  higher  from  it,  or  fall  still 
lower. 

The  more  I  increase  in  notions  (inly,  the 
more  ^uiit  of  knowledge  and  pride  ot  heart. 

t  will  be  well  with  me  when  perfection 
is  the  great  purpose  of  my  life,  ruling  passion 
and  wish  of  my  heart,  and  I  direct  my  efiorts 
tow  irds  it,  aiod  grieve  as  much  for  coming 
short  of  it,  as  natural  and  worldly  men  do 
Vv'hen  they  are  perpetually  crossed  and  hin- 
dered in  the  darling  object  of  their  pursuit. 

There  is  no  happiness  but  in  perfection, 
consequently  not  in  this  world  ;  for  the 
nearer  we  come  to  it,  the  more  we  grieve  for 
coming  short  of  it. 

God  made  us  for  eternity,  and  his  aim  in 
all  he  does,  is  to^  bring  us  happily  to  it. — 
Hence  the  necessity  of  pain,  sickness,  cross- 
es, to  break  the  strong  chain  which  binds  us 
to  the  world,  awd  force  us  to  take  part  with 
God  in  his  grand  design. 

Every  man  might  be  more  useful  and  hap- 
py than  he  is,  if  he  would  be  contented  to  be 
employed  about  one  thmg. 

Better  give  my  heart  to  God  late  than  ne- 
ver ;  better  by  force,  or  the  loss  of  earthl^v 
comforts,  than  not  at  all. 


CHRISTIAN    LIFE.  '         251 

If  I  was  to  give  all  my  goods  to  feed  the 
poor,  and  my  body  to  be  burned,  Christ 
would  say  to  me,  ''  this  is  not  the  sacrifice  I 
want ;  give  up  that  darling  lust  ;  give  up 
every  sin  ;  give  up  thy  will  ;  sacrifice  thyself 
to  be  as  a  whole  burnt-offering  in  the  fire  of 
love,  and  for  the  joy  of  my  salvation." 

The  "  poor  in  spirit" — are  those  who  de- 
sire no  earthly  distinction,  covet  no  earthly 
riches,  are  thankful  for  what  they  have,  and 
think  it  more  than  they  deserve. 

Desired  to  pay  my  subscription  to  the 
county  hospital.  God's  demand  is  upon 
the  heart,  for  love,  for  cheerfulness  in  giving, 
for  activity  in  doing  good,  for  a  great  deal 
more  than  I  do,  for  singleness  and  purity  in 
all  things,  and  all  for  Christ's  sake.    . 

When  frames  are  high,  self  is  high,  pride 
•is  high,  and  faith  often  at  the  lowest.  When 
fnmies  are  low,  faith  is  not  therefore  high, 
but  self  may  be  as  strong  as  ever,  and  only 
restless  and  troubled  for  the  want  of  its  sole 
support. 

The  will  of  God  is  my  life,  and  dearer  to 
me  than  life.  If  1  do  not  stand  to  this,  I  am 
undone. 

Conversion  is,  when  the  longing  of  the 
soul  is  no  longer  to  stnsual  gratifications,  or 
worldly  abundaiice,  but  simply  and  j)urtly 
to  heavenly  things  ;  so  that  v^  hen  the  ques- 
tion is  asked,  wherein  do  I  seek  iorrtsi,  sat- 
islaction,  and  enjoyment  ?  The  heari  can  an- 


^52       THOUGHTS  ON   RELICION,  ftcC. 

'swer   at   once,   in   communion   with  God, 
through  Christ,  by  the  Spirit. 

We  are  perfect,  not  by  arriving  at  a  certain 
point  of  perfection,  but  by  always  going  on : 
as  a  traveller  is  equally  perfect  in  every  step 
'  of  his  journey,  who  knows  his  way,  and  pro- 
ceeds in  it  without  stopping. 

One  sensible,  experimental  proof  of 
Christ's  power  and  presence  in  time  of  con- 
flict,  of  danger,  or  temptation,  will  hardly 
ever  be  forgotten,  and  binds  the  soul  to  him 
in  trust  and  affiance  more  than  a  thousand 
arguments. 

God  cannot  be  enjoyed  but  as  he  is  loved, 
nor  loved  but  as  he  is  known,  nor  known 
but  by  Christ,  nor  by  Christ  but  as  revealed 
to  the  heart  by  the  Spirit. 

Actions,  affections,  passions,  flowing  from 
religion  as  ^.nature,  are  a  source  of  happiness 
to  ourselves  and  others  ;  but  the  contrary, 
when  religion  is  submitted  to  as  a  task,  and 
no  love  and  purity  in  the  heavt. 

We  have  time  enough  to  prepare  for  eter- 
nity, and  should  be  thankful  that  we  have 
none  to  spare. 

We  cannot  enjoy  both  God  and  sin.  It  is 
the  curse  of  nature,  and  horrible  corruption 
to  choose  the  latter. 

I  see  plainly  why  I  am  no  better  ;  it  is 
because  I  do  not  live  more  upon  Christ  — 
The  more  I  possess  and  enjoy  his  love,  the 
more  Ishall  study  to  please  and  belike  him. 


CHRISTIAN    LIFE.  253 

The  journey  through  life  is  as  Peter's 
walking  on  the  water  ;  and  if  Christ  does 
not  reach  out  his  hand,  we  are  every  mo- 
ment in  dangtr  of  sinking. 

He  is  a  happy  man  who  is  never  angry  ; 
next  to  him  is  he  whose  anger  immediately 
recoils  upon  himself  for  being  angry. 

He  who  is  heartily  troubled  for  his  anger 
in  godly  repentance,  and  earnestly  striving 
against  it,  is,  perhaps,  a  more  virtuous  man, 
than  he  who,  from  natural  meekness  of  tem- 
per, is  seldom  or  never  angry. 

Nature  says,  if  I  may  not  sin,  let  me  die  ; 
grace  says,  let  me  die  rather  than  sin. 

The  Christian  draws  nigh  to  God  as  a  re- 
conciled father  in  the  faith  of  Christ ;  press- 
es on  to  a  complete  victory  over  sin,  and  the 
glory  of  the  inward  man  in  a  pure  and  per- 
fect heart.  God  to-day  :  and  what  to-mor- 
row  ?    God. 

Thankful  for  Christ,  thankful  for  every 
thing,  and  always  in  a  serene  quiet  state  of 
mind. 

It  is  a  great  paradox,  but  glorious  truth 
of  Christianity,  that  a  good  conscience  may 
consist  with  a  consciousness  of  evil. 

The  gospel  precepts,  or  morality,  are  not 
regulated  in  the  manner  of  Socrates,  Piato. 
&c.  but  delivered  to  us  on  the  authority  of 
Goci ;  and  receiving  them  as  so  dt  livered,  is 
not  only  a  better  security  against  mistake 
than  reason  can  be  in  the  most  improved 
state,  but  is  our  rectitude  in  the  sight  of  God, 


254       THOUGHTS  ON  RELIGION,  &.C. 

and  perhaps  the  highest  excellence  of  which 
the  soul  of  man  is  capable,  as  being  the  test 
of  its  obedience  ^nd  submission  to  the  sove- 
reign and  only  perfect  will. 

**  No  man  when  he  hath  lighted  a  candle 
putteth  it  under  a  bushel."  *'  From  him  that 
hath  not,  shall  be  taken  even  that  which  he 
hath."  Let  me  not  think  that  God  hath 
given  me  abilities  which  he  hath  not,  or  be 
unthankful  for  what  he  docs  give,  or  suffer 
them  to  lie  dead  upon  my  hands,  or  take  the 
glory  of  ihem  to  myself,  or  envy  others  for 
having  more,  or  despise  any  for  having  less, 

I  should  be  as  thank lul  for  every  morsel 
I  eat,  as  if  T  was  ptrishing  with  hunger,,  imd 
it  was  brought  to  me  by  a  miracle;  thus, 
indeed,  it  is  by  a  great  many. 

I  shall  be  as  happy  as  it  is  possible  to  be 
on  this  side  the  gn::ve,  when  I  have  a  clear 
perception  that  (divine  things  are  prtftrred 
in  my  esteem  to  all  others,  and  have  taken 
such  possession  ol  my  soul,  that  'settle  up- 
on them  with  full  acquiescence  ;  not  looking 
for  rest  and  salishiCtion  trem  st  usual  graiifi- 
cai ions,  worldly  prosptcts,  or  comforts  of 
any  kind  ;  but  solely  in  comn' union  ivith 
God,  :  nd  enjoying  m}  self  da}  by  day  in  do- 
ing hisvvrrk,  in  'the  relish  I  havt  for  spirit- 
ual exercises,  and  a  di  igent  prepi  ration  for 
eternity.  O  bjrsstd  Spirit,  cltar  up  this  idea 
to  my  mind,  and  by  ;th3  <fFtciual  operation 
makt  it  :ile  anc^  power  in  my  heart. 

The  earth  would  be  suU  a  paradise,  ii  wc 


CHRISTIAN   LIJE.  255 

had  the  art  of  enjoying  it,  and  did  not  turn  it 
into  a  curse  to  ourselves  by  our  sins  and 
passions. 

It  is  hardly  worth  while  to  be  happy  for 
the  short  time  of  life.  If  yon  must  needs  be 
at  pains  about  it,  let  your  first  cftbrts  be  to 
find  out  the  men  who  can  tell  you  what  hap- 
piness  is.  He  is  the  least  unhappy,  who 
makes  least  account  of  happiness  in  this 
world  ;  puts  himself  in  God's  way  to  it,  pa- 
tiently waits  his  time  for  it,  and  can  see  a 
smile  on  the  "face  of  death. 

The  best  thing  we  can  do  in  the  want  of 
love,  is  to  endeavour,  under  a  sense  of  duty, 
to  do  as  nearly  as  possible,  what  love- would. 

Christ's  service,  and  the  appertinents  of 
God's  worship,  are  the  enjoyment  of  the  day, 
the  seasoning  of  life,  the  soul's  feast  and  pro- 
per nourishment. 

No  compensation,  commutation,  or  sub* 
stitute  of  any  kind  will  be  allowed  instead  of 
a  renewed  will  and  unreserved  obedience 
from  a  pure  heart.  Be  entire  with  God,  O 
my  soul !  come  full  into  the  joy  of  a  pure 
heart,  an  obedient  will,  and  upright  con- 
science. Never  set  a  foot  forward  without 
making  it  a  step  to  the  New  Jerusalem.  I 
shall  have  brought  all  to  a  happy  conclusion, 
when  God  has  full  possession  of  my  heart. 

A  person  who  has  taken  gospel  truths  in- 
to his  mind  and  heart,  and  can  think,  with 
well-grounded  hopeand  pleasing  expectation, 
on  the  joys  of  believers,  will  have  but  little 


256       THOUGHXa  ON  RELIGION,  &e, 

relish  for  Homtr,   Virgil,   Horace,  Tully, 
&c. 

If  you  would  be  humble,  and  know  what 
you  want  Christ  for,  nevtr  think  how  much 
you  have  done,  but  how  much  you  have  left 
undone.  On  the  othtr  hand,  make  not  what 
Christ  has  done  for  you  a  pretence  for  doing 
kss  than  you  might. 

Happiness  is  not  here ;  it  cannot  be  found 
in  iht  \\  ay  of  nature,  sadly  corrupt  and  dis- 
ordered ;  and  nature  will  have  its  share  of 
the  m.  n,  in  spite  of  all  his  efforts  to  dispos- 
sess it. 

The  he.irt  is  to  the  soul  what  the  stomach 
is  to  the  body  ;  a  g<>^od  or  bad  constitution 
resuhing  to  and  from  each  respectively. 

In  ail  events  and  occurrences,  trials  and 
crosses,  I  would  go  to  Christ  for  advice,  and 
power  to  act  according  to  it. 

On  earih.  pryyc-r,  improvement,  waiting; 
in  iieaven,  pnii^e,  perkction,  happiness. 

Live  with  Gocl  now,  as  you  expect  and 
wish  to  live  with  him  fur  ever,  in  holy  fear, 
pure  love,  and  the  perfection  ofi.n  obedient 
wi!l.  t  is  an  awful  thing  to  die,  more  or 
less  as  we  make  it  an  awful  thing  to  live 

Those  who  mi  gnify  the  present  comforts 
of  religion,  and  embrace  it  chiefly  as  a  means 
of  happiness  in  this  world,  are  only  sensual- 
ists in  disguise,  and  are  sure  to  be  disap- 
pointed. 

A  good  man  loves  goodness  in  the  abstract. 


CHRISTIAN    LIFE.  257 

for  its  o\vn  sake,  in  others  as  v/cll  as  himself, 
in  God  transcencbntly. 

God  will  not  suffer  the  world  to  sniile  up- 
on his  servants,  lest  they  should  tail  in  love 
with  it.  The  man  who  knows  his  business 
in  the  world,  and  has  his  eye  fixed  upon 
his  best  interest,  can  welcome  pain,  crosses, 
passion,  hatred. 

When  shall  I  be  pleased  with  myself? 
Never,  till  I  am  pleased  with  God. 

**  Followers  of  them,  who,  throuj^h  faith 
and  patience,  inherit  the  promises."  II  we 
are  Christians,  we  shall  believe,  desire,  and 
k)ng  for  the  promises ;  and  as  surely  as  we 
desire  them,  we  shall  prepare  for  them  in 
God's  way. 

Engaging  in  religion  merely  for  the  pre. 
sent  comfort  and  satisfaction  of  it,  or  be- 
cause it  is  the  happiest  kind  of  life,  is  doing 
it  upon  a  mistaken  motive  ;  and  if  our  ex- 
pectations are  not  answered  to  the  full,  we 
^hall  grow  weary  of  it,  and  fly  to  something 
else.  It  should  be  for  eternity  ;  iiud  then 
we  shall  be  set  free  from  worldly  desires^ 
supported  with  hope,  refuse  no  hardships^ 
wait  patiently,  and  contini\e  steadfast  to  the 
end. 

Every  spiritual  person,  at  times,  is  lively, 
and  feels  a  glow  at  his  heart,  in  the  exercise 
of  faith,  prayer,  meditation,  and  reading  the 
scripture  ;  but  though  he  has  the  sume  will 
and  desire ;  yet,  in  spite  of  all  his  efforts,  is  of- 
ten dull,  cold,  and  unaffected.  I  can  account 
Y   2 


258       THOUGHTS    ON    RELIGION,  &C. 

for  this  no  way,  but  by  the  Spirit's  agency 
and  presence  at  one  time  more  than  another; 
because  in  other  intellectual  acts  and  appear- 
ances it  is  not  so.  Whatever  science,  a 
man  is  in  pursuit  of,  the  mind  is  ready  at 
his  call,  though  not  always  with  the  same 
vigour,  yet  with  very  little  variation  or  in-r 
terruption. 

It  is  something  to  make  the  thought  of 
Christ's  presence  a  check  to  every  thought, 
word,  and  deed  :  but  still  it  is  only  being  an 
eye-servant.  Would  I  do  and  forbear  the 
same  things  for  his  sake,  and  out  of  pure 
love  to  his  commands,  if  I  knew  he  did  not 
see  me  ? 

When  time  is  devoted  to  God,  we  shall 
have  enough  for  all  other  uses. 

"  Strengthened  with  might  by  his  Spirit 
in  the  inner  man ;" — abstracted  from  the 
world,  its  interests  and  pleasures  ;  singly 
and  purely  devoted  to  God,  and  the  pursuit 
of  heavenly  things  ;  determined  for  all  duty 
and  against  all  sin.  *•  That  Christ  may 
-dwdl  in  my  heart  by  faith" — the  joy  and 
the  Lord  of  my  heart ;  the  sweetness  and 
the  drawing  of  my  heart  ;  the  cordial  and 
the  life  of  my  heart ;  so  lovely  and  so  belov- 
ed, that  I  had  rather  die  than  displease  him. 
*'  My  heart  is  fixed" — to  have  no  temptation, 
or  evil  lusting,  I  cannot  say  ;  not  to  yield  to 
it,  or  fall  by  it,  I  must  say. 

I  am  sensible  that  the  Spirit  will  bring 
me  under  a  severe  discipline,  and  carry  on 


CHRISTIAN  LIFE.  239 

his  work  according  to  the  rule  of  scripture, 
without  allowance  of  one  sin,  or  dispcrnsiiig 
with  any  one  comniund.  Am  1  in  his  hands 
for  such  a  work  as  this,  and  does  he  say 
Amen  to  it  in  my  heart  ? 

If  desire  of  regeneration,  and  persevering- 
prayer  for  it,  is  not  a  proof  of  faith,  it  will  be 
hard  to  find  a  man  who  can  give  a  better. 

Get  a  step  towards  heaven  ;  eiideavour  to 
master  some  evil  temper,  and  break  loose 
from  some  worldly  tie  every  day.  Victory 
over  one  sin  upon  right  grounds,  will  pave 
the  way  to  an  easy  conquest  of  all. 

If  I  was  to  begin  my  life  again,  what 
would  I  do  ?  Live  to  God,  or  myself?  Do 
I  not  see  the  amiableness,  excellence,  and 
necessity  of  such  a  disposition  ?  What  then 
is  my  present  determination  ? 

What  dots  it  signify  where  I  am  ;  or 
what  can  I  want,  if  I  advert  always  to  the 
presence  of  God  ;  see  him  in  every  thing  ; 
find  him  in  my  heart ;  and  have  no  design 
in  the  world  but  of  li\ing  to  his  will ;  nor 
expectation  of  rest  and  enjoyment  but  in 
communion  with  him  ? 

My  rest  is  not  here,  either  in  respect  of 
9Utward  things,  or  the  inward  state  of  my 
mind. 

If  I  do  not  enjoy  the  will  of  God,  I  shall 
have  no  enjoyment  of  any  thing  else.  I  may 
have  comfort  for  the  remainder  of  life,  if  I 
ean  but  come  to  a  resolution  of  giving  up 


260       THOUGHTS  ON  RELIGION,  ScC. 

all  Other  comforts  and  enjoyments  for  the 
will  of  God. 

Conquest  of  temptation,  deliverance  from 
the  power  of  evil  habks,  and  a  ready  com- 
pliance with  the  will  of  God,  in  answer  to 
pr.iyer,  is  a  much  better  proof  of  his  favour- 
able presence  than  joyous  feelings.  The  lat- 
ter may  be  mistaken  ;  but  the  former  are  a 
sure  mark  of  the  divine  operation  and  bless- 
ing-, as  that  a  plentiful  crop  of  corn  has  had 
the  benefit  of  rain  and  sunshin-^. 

Sensible  communications  miy  be  and  are 
often  withheld  from  the  best  of  men  ;  the 
better  they  are,  the  more  they  desire  perfect 
conformity  to  the  will  of  God  as  their  por- 
tion and  happiness. 

H  .ppy  mjn  !  when  that  hallelujah  is  the 
experience  of  my  soul,  *'  The  Lord  God 
omnipotent  reigneth  !" 

My  cure  is  in  the  hands  of  God,  and  I 
must  not  set  him  a  time,  but  priy  earnestly, 
and  wait  p  itientiy  for  its  coming. 

God  helps  us  in  the  way  of  our  own  wills, 
and  we  are  never  helped  internally  till  they 
are  in  union  with  the  commandment.  It  is  a 
glorious  state,  and  happy  proof  of  our  re- 
novation, when  we  stand  firm  on  God's  side 
against  temptation. 

H  )W  happy  shall  I  be  in  the  full  desire  : 
Oh  \  how  happy  in  the  full  experience  of  the 
grace  und  power  of  Christ.  ■    -■ 

"  As  yet  hardenest  thou  thyself  against 


CHRISTIAN    LIFE.  261 

me,  thntthou  wilt  not  let  sin  go?*'    Ste  the 
hisiorv  of  Pharaoh. 

The-  soul  cannot  possibly  be  in  a  state  of 
indiifcrence  ;  it  must  have  a  prevailing,  su- 
prc-me  regard  to  some  objvct  or  other  ds  its 
support.  The  great  interesting  question  is, 
God  or  sensuality.  ?f  there  is  not  a  ckar, 
positive  determinatic  n  for  the  former,  the  lat- 
ter is  proved  upon  us  at  once. 

We  miscarry  sadly  in  our  religious  pro- 
gress by  attempting  the  hardest  things  first. 
It  is  our  duty  to  praise  God,  and  happy  is  the 
soul  tliat  can  do  it ;  but  it  is  a  vain  thing  in 
the  n^ouths  of  those  who  have  not  yet  learned 
to  have  patience  with  him. 

A  plant  must  be  set  in  thecarih,  and  have 
rain  and  sunshine.  This  is  the  very  case  of 
the  soul's  implantation  into  Christ,  and 
growth  by  him. 

We  could  be  \vell  enough  content  to  be 
rid  of  some  particular  spiritual  disorders, 
and  perhaps  may  be  earnest  in  prayer  for  it ; 
but  this  is  wretched  tampering  with  a  mortal 
disease,  and  in  this  way  we  shall  l.e  always 
unhelped.  Christ's  method  of  healing  is  to 
strike  at  the  constitution  of  sin,  by  going  to 
the  root  of  the  distemper,  and  we  never  can 
persuade  him  to  begin  his  work  at  the  wrong 
end. 

Communion  with  God  can  only  be  upon 
God's  teims,  by  a  ptrfect  surrender  of  my- 
self all  I  have  and  am  ;  my  understanding, 
heuri;  wiil,  conscience,  affections,  state,  and 


202       THOUGHTS  ON  RELIGION,   ScG. 

life;  to  know, .do,  suffer,  and  be  wbatiever 
he  pleases.  God's  victory  is  in  and.  over 
tlie  heart.  Being  good  is  a  different  thing 
from  doing,  good,  and  much  harder. 

'^rJiitt  any  man's  thoughts  are  raised  hea- 
venwards, and  his  affections  set  on  things 
above,  is  as  much  from  the  Spirit's  agency, 
and  by  as  great  a  miracle,  as  if  his  body  was 
to  rise  up  into  the  air. 

A  little  farther  from  sin,  and  a  little  near- 
er to  God,  day  by  day. 

The  comfort  of  the  Holy  Ghost  is,  firsts 
his  establishing  us  in  the  faith  of  Jesus 
Christ ;  that  through  him  we  have  forgive- 
ness  of  sins,  and  in  him  are  made  the  right- 
eousness of  God,  and  heirs  of  everlasting 
life  :  and,  secondly,  his  working  repentance, 
uniting  us  to  the  will  of  God,  and  renewing 
us  to  his  image  in  love.  The  first  is  our 
chief  comfort  here  ;  the  latter  is  only  a  be- 
gun state,  and  will  be  our  glory  and  never- 
ending  happiness  in  heaven. 

Grieve  for  nothing  but  sin,  and  for  not 
grieving  for  it  enough :  rejoice  only  in 
Christ's  victory  over  it,  recovery  to  God  by 
him,  and  pure  devotion  to  him.  Oh  !  that  I 
may  from  henceforth  think  with  horror,  as- 
tonishment of  soul,  and  the  most  perfect  de- 
testation, of  indulging  a  wish,  or  keeping 
any  thing  in  my.  heart  that  would  keep  God 
out  of  it.  I  hope  I  shall  make  a  choice  ;  and 
I  know  what  it  must  be,  God  and  his  will, 
Christ  and  his  work,  the  Spirit  and  his  bap- 
tism of  fire.   1  Sam,  vi.  12.   "  And  the  kiue 


CHRISTIAN  LIFE.  26S 

'took  the  straight  way  to  the  way  of  Beth- 
shcmesh,  and  went  along  the  higliway,  low- 
ing as  they  v\^nt;  and  turned  not  aside  to  the 
right  hand  or  to  the  left."  Just  so  1  should 
do,  go  straight  forward,  against  nature,  by 
divine  impulse  into  God's  land. 

Every  temptation  is  an  opportunity  of  get* 
ting  nearer  to  God. 

Cleave  to  the  will  of  God,  and  turn  with  it 
constantly,  as  the  weather- cock  dues  with 
the  wind. 

What  is  the  great  single  object,  tht^  sole 
end  I  live  for,  and  keep  constantly  in  view  ? 
Is  it  heaven,  in  the  way  of  duty  and  labour, 
whatever  it  cost  ?  or  a  scheme  of  some 
kind  or  other  for  present  gratifiCdtion,  termi- 
nating in  this  world?  tint  is,  in  St.  Paui's 
words,  "  making  provisions  for  the  flesh  to 
fulfil  the  lusts  thereof,"  no  matter  how  de- 
cently and  reputably. 

The  soul  is  -like  the  earth,  sometimes  green 
and  springing,  at  other  times  dry  and  wirhc  r- 
ing  ;  both  powerless  in  themselves,  and  nei- 
ther of  them  fruitful  without  a  proper  culti- 
vation on  the  part  of  man. 

The  Christian  says,  wherever  I  see  the 
will  of  God,  my  own  is  determined  at  once  : 
I  account  all  hardships  light  for  tlie  joy  I 
have  in  it,  and  opp')sition  to  it,  hell. 

J  never  look  upon  a  dead  c<^rpbe,  and  yet 
my  soul,  perhaps  may  one  dny  feehold  my 
own.  What  an  awful  moment !  how  happy 
will  be  the  sight  if  soul  ^lul  body  have  lived 
together  for  eternity  !  how  dreadful  if  they 


264       THOUGHTS  ON   RELIGION,  &C. 

have  not !  and  what  a  call  is  there  in  this 
thought  to  make  sure  of  rejoicing  then  ! 

When  my  nature  is  renewed,  I  shuU  be  in 
renewed  nature;  see  the  world,  and  every 
thing  belonging  to  it,  in  a  new  light,  and 
have  one  foot  in  Paradise  restored 

Confess  your  sins  and  pray,  as  if  it  was  to 
be  the  last  time. 

I  shall  never  be  any  thing  till  I  know  I  am 
nothing ;  leave  it  to  God  to  make  what  he 
pleases,  and  seek  no  praise  or  worldly  advan- 
tages inordinately  for  myself,  rf  I  am  in 
union  with  the  will  of  God,  I  shall  see  it,  and 
advert  to  his  presence  in  every  thing,  and 
biess  him  for  every  thing,  wind  and  weather, 
crosses,  sickness,  death  ;  and  what  is  the 
hardest  of  all,  I  shall  do  it  in  health  and 
prosperity. 

If  I  was  told  that  T  must  be  ten  feet  high 
to  get  to  heaven,  what  should  I  do  ?  Use 
means,  and  stri^'e  hard  to  stretch  myself  up 
to  the  measure  or  pray  ?  The  holiness  re- 
quired of  me  is  as  much  out  of  my  power, 
and  as  much  the  work  ot  another  hand. — - 
Men  may  counterfeit  it,  but  to  be  real,  it 
must  be  infused  or  created.  In  this  point 
we  grievously  mistake,  or  overlook  both 
scripture  and  experience. 

Life  has  its  enjoyments,  and  is  not  the 
contemptible  thing  we  make  it,  but  heaven 
upon  earth,  when  it  is  conducted  upon  right 
principles,  directed  to  a  right  end,  and  devo- 
ted to  the  will  of  God.  What  would  we 
have  more,  when    the  way   of  heaven  is 


CHRISTIAN  LIFE.  265 

through  heaven,  if  quiet  passion s, regular  de^ 
sires,  contented  minds,  pure  wills,  well- 
grounded  hopes,  holy  longings,  happy  fore- 
tastes, communion  with  God,  and  recon- 
ciliation to  death  can  make  it  so? 

*'  Sanctify  the  Lord  God  in  your  hearts," 
—by  adverting  constantly  to  his  presence 
with  reverence  and  godly  fear ;  considering 
him  as  always  looking  upon  the  heart;  trust- 
ing on  his  Almighty  protection  ;  believing 
in  him  as  a  holy,  sin-hating  God,  and  recon- 
ciled to  sinntrs  of  mankind  only  in  Jesus 
Christ ;  valuing  his  favour  above  all  the 
world  and  making  it  the  settled,  sole  aim  of 
our  lives  to  approve  ourselves  to  his  pure 
eyes. 

If  I  was  in  union  with  the  will  of  God,  I 
should  see  whatever  befals  me  as  stamped 
with  it,  and  be  always  m  a  state  of  enjoy- 
ment, as  having  the  very  thing  I  desire. 

**  He  that  tbrsaketh  not  all  that  ht  hath ;" 
— all  he  desires,  loves,  and  is  by  nature  ;  all 
his  worldly  possessions  and  enjoyments,  so 
as  to  be  separated  from  them  in  a  he.irt  and 
affection,  and  clearly  resolved  to  follow 
Christ,  cost  what  it  will ;  rtnounci'^g  his 
reason,  powers,  and  tend'  iicies,  as  truly  in- 
suffici*  nt  to  make  his  peace  with  God,  and 
conduct  him  lo  happiness,  "  cannot,"  suys 
Christ,  "  be  my  disciple." 

We  do  not  so  much  2i'i>  purpose  to  do  the 
will  ot  God,  ifli  w^  purpc^se  to  do  it  fully.— 
Obedience  is  doing  tht  wiii  of  God,  because 
z 


266       THOUGHTS   ON   RELIGION,  8cC. 

it  is  his  will,  iiiid  not  only  so  far  as  ^  see  the 
fi.ncss  oi  it  ;  or  as  it  tails  iii  with  my  own 
way  ol  plciihing  myself. 

Paul  said,  "  I  keep  under  my  body,  and 
bring  it  into  subjection  :" — if  the  word  soul 
"Was  put  instead  ol  bod  ,  it  would  suit  ihe 
gfneniiiy  much  better. 

God  is  th«  Lord  of  my  will,  not  sin,  not 
the  world,  not  the  flesh,  not  the  devil  ;  God 
is  The  great  object  of  my  aftections  ;  the  joy 
of  my  life  ;  the  portion  and  strength  of  my 
heart  ;  the  centre  and  rest  of  my  sout,  to 
whom  all  my  desires  tend,  and  with  whom 
only  I  am  at  home.  Lord  give  me  powi  r  to 
say  this,  and  deal  with  me  as  thou  pleascst. 

Begin  the  Christian  race  from  ihe  cross, 
and  whenever  you  faint  or  grow  weary,  look 
back  to  it. 

O,  for  the  Spirit's  sense  of  sin  !  the  Spirit's 
Bit^-hi  of  Christ  !  the  Spirit's  work  of  obe- 
dienc  ! 

It  is  a  great  thing  to  say,  ''  My  will  is 
God's;"  but  greater  to  say,  **  Mv  htati  is 
God's :"  Lord,  have  mtrcy  on  mt,  and  h(  'p 
me  in  both  ;  for  it  is  only  in  thee  that  I  can 
obey  and  love. 

Be  sure  that  you  are  in  God's  hands  to 
de;il  with  you  as  he  pleases  ;  and  thf  n  c!t  hire 
n(;thing,  either  in  temporals  or  spirituals, 
but  what  ht  ord<  rs. 

One  great  mistake  of  life  is  looking  to  the 
elouc's  lor  haj  pintss  instead  ct  lookiig 
^bove  them.    Ihe  momtnt  1  lorgtlGod,  or 


cHARi.rv.  267 

cease  adverting  to  hii  presence,  ^  forget  my- 
seli. 

When  fear  the  dibpleasure  of  God  ;  seek 
his  favour  ;  set  him  always  before  mc  ;  de- 
light in  his  presence  ;  I  At  his  wiii  ;  ind 
m  tke  the  eternal  enjoyment  ofhmi  ih^  h  jpe 
and  great  wish  of  my  soul,  sh  .11  k:*o\v  as 
certainly  that  my  nature  is  changed  by  power 
from  above,  as  that  I  did  not  nuike  myself. 

I  read  that  *'  such  an  one  renounced  the 
errors  of  popery  at  sueh  a  time  and  place  :" 
Have  I  renounced  the  errors  of  a  sinful  life, 
and  all  sin,  as  sin  ? 

"  iMens  Sana  in  corpore  sano  ;"  that  is, 
"  a  sound  mind  in  a  health)'  body,"  w^s  a 
good  pagan  prayer  ;  but  the  Christian's 
v/ish  is,  a  right  mind,  let  it  fare  with  the  body 
how  it  will. 

Wc  are  never  so  near  sitting  down  in  (he 
lowest  room,  as  when  we  know  assuredly 
that  we  arc  not  in  it. 


CHLAP.  X. 
CHARITY. 


I  MUST  love  and  honour  all  men,  not^ 
withstanding  their  vileaess  and  corruption  ; 


^68         THOUCHTS  ON   RELIGION,  &C. 

and  though  I  have  reason  to  think,  from 
what  I  know  of  myself,  that  they  are  much 
worse  than  they  seem  to  btr. 

To  leave  off  sinning,  is  chanty  of  the  best 
kind  to  my  neighbours. 

If  you  would  come  any  thing  nearer  hap- 
piness  upon  earth,  endea\  our  lo  live  with  ail 
mankind  in  a  state  of  as  pure  love  as  you  will 
in  heaven.  Dr.  Young  says,  *'  to  have  no 
one  to  whom  we  heartily  wibh  well,  and  for 
whom  we  are  warmly  concerned,  is  a  deplo- 
rable state  :"— but  to  have  an  universal  ten- 
der feeling  of  loA^e  for  mankind,  as  Christ  had, 
and  to  regard  every  man  as  a  brother,  with 
the  kindness  of  real  affection,  as  Christians 
are  exhorted  to  do,  is  certainly  much  better 
than  a  state  of  natural  partial  love  to  some 
few  particulars.  Is  this  possible  ?  Will  it  be 
granted  to  prayer? 

Wc  cannot  love  others  in  a  right  manner, 
without  first  loving  God. 

If  my  substance  increases,  woe  be  to  me 
if  all  who  have  a  claim  upon  me  are  not  the 
richer  for  it. 

Never  rebuke  any  man  without  praying 
for  him. 

No  faith,  no  quickening,  no  renovation, 
iio  liking  of  Christ  without  the  love  of  souls* 

If  I  hate  any  one,  I  love  none  truly. 

Look  upon  every  person  you  meet  oi 
converse  with  as  one  for  whom  Christ  died. 
This  will  not  only  keep  you  from  all  injury^ 


CHARITY.  269 

but  engage  you  to  all  acts  and  endeavours  of 
love  to  the  boulb  and  bodies  of  all. 

The  way  never  to  speak  of  any  with  con- 
tempt, is  never  to  think  of  any  with  con- 
tempt. 

The  farther  a  man  advances  in  Christian- 
ity, the  more  he  sees  ot  the  ignorance,  s«^lf- 
ish  baseness,  and  corruption  of  mankind ; 
and  yet  the  more  he  loves  them.  Tht-  wis- 
dom from  above  can  account  for  this  seem- 
ing impossibility, 

U  I  aim  at  the  real  spiritual  improvement 
of  those  I  converse  with,  i  shall  never  say 
any  thing  to  irritate  or  vex  them,  but  keep 
a  constant  guard  upon  m}  self;  and  ii  it  shall 
please  God  to  work  mightily  upon  this  pas-^ 
sionate,  haughty  spirit  of  mine.  I  shuli  be 
gende  towards  all  men,  notwithstanding  the 
greatest  provocations. 

It  is  a  great  iault,  even  of  good  men,  to 
expect  that  others  should  be  convinced  of, 
and  brought  to  own  the  truth  all  at  once,  and 
perhaps  to  be  angry  il  they  are  not :  neither 
considering  how  difficult  it  is  for  sUv  h  a  bliid 
and  proud  creatun  as  man  to  see  the  truth 
and  own  his  mistakes  :  nor  by  what  slow 
degrees  they  arrive  d  at  it  themselves.  Little 
good  comes  by  disputing.  Pride  is  gene- 
rally at  the  bottom  of  it,  und  not  charity,  or 
the  love  of  iru  h  ;  and  it  is  seldom  m  >n  ged 
with  decency  and  candour  enouj^h  to  produce 
any  good  effect.  Let  taii  ci  word  in  season, 
z2 


270.       THOUGHT'Sf  ON  RELIGION,  &C. 

and  wait  in  patience  till  the  rain  drops  upon 
it  from  heaven. 

Though  St.  Paul,  in  1  Gor.  xiii.  describes 
charity  only  by  its  effects,  as  exerted  to- 
wards men  ;  yet  the  essence  of  charity,  and 
the  root  and  cause  of  these  effects  is,  and 
must  be,  the  love  of  God,  Man,  in  Ws  na- 
tural state,  jn:4y  love  some  few  particulars, 
and  those  perhaps  not  disinterestedly  ;  but 
he  cannot  love  man  as  such,  or  the  human 
nature  in  general,  till  he  himself  is  transform- 
ed into  the  divine. 

If  we  are  truly  foremost  in  the  Christian 
course,  there  will  be  no  triumphing-,  or  car- 
rying ourselves  aloft  upon  it ;  we  shall  be 
heartily  sorry  to  see  others  so  far  behind  us. 

I  do  not  know  that  any  pagan  writer  ever 
mentions  or  recommends,  what  Christ  calls 
the  first  and  great  commandment ;  viz.  the 
love  of  God  :  and  yet  this  is  the  gi-and  duty 
of  man  to  his  Maker  ;  the  basis  and  essence 
of  virtue ;  and  tlie  grand  means  of  happiness  ; 
when  this  is  v\imting,  all  our  performances, 
how  specious  soever,  are  not  only  uncom- 
fortable and  unacceptable,  but  sinful. 

It  is  a  matter  of  no  small  difficulty  to  be 
silent  with  reason  on  our  side.  And  yet  for 
peace  sake,  and  the  preservation  of  decorum, 
or  what  is  more  essential,  of  charity  and 
tranquility,  it  is  for  the  most  part  necessary 
to  acquiesce,  even  in  things  of  some  conse- 
quence ;  how  much  more  in  trifles  andnicit' 
ters  of  ordinary  conversation. 


CHARITY.  27i 

When  any  one  is  discomposed,  and  peev- 
ish for  nothuis^,  or  mere  trifle^s,  1  see  imme- 
diately the  odioiisness  of  such  n  temptr,  and 
the  weakness  of  mind  it  proceeds  trom.  Pt  r- 
Jiaps  it  will  be  my  turn  lo-morrow.  Let  it 
be  a  rule  with  me,  upon  such  occasions,  to  do 
all  I  can  to  heal  and  soften,  and  never  to  irri- 
tate ;  and  especially  to  guard  against  the  in- 
fection of  the  disorder,  and  iiatred  of  the  per- 
son. 

Liking  and  esteeming  others  merely  for 
their  agreement  with  us  in  religion,  opinion, 
and  manner  of  living,  is  only  a  less  offensive 
kind  of  self-adoration. 

Speaking  ill  of  others  at  all,  unless  it  be  to 
prevent  mischief,  to  religion  or  our  neigh- 
bour, is  only  for  the  sake  of  tickling  our- 
selves, and  those  that  hear  us,  with  a  compa- 
rison ;  proceeds  from  pride;  and  has  no 
C;th(.r  tendency  but  to  increase  it. 

I  can  love  nothing  as  I  ought,  till  I  love 
every  thing  in  God. 

In  case  of  peevishness,  ill-nature,  and  un- 
reasonable passion  in  othc  rs,  if  it  is  possible, 
be  unmoved,  be  gentle,  ai;d  compassionate; 
give  place  to  wrath  ;  do  not  iiriiate  ;  try  to 
soften  ;  and  sympathize  not  at  any  rate. 

Love  will  fill  up  and  sweeten  all  our  time, 

A  true  Christian  cannot  bear  the  thought 
ef  going  to  heaven  alone. 

The  strictest  observation  of  the  law,  from 
slavish  fear,  or  other  spurious  motives,  niever 
t/orkcd  any  maa  one  jot  neiirer  to  heaven. 


272       1  HOUGH  TS  ON  RELIGION,  8cC, 

Wiihout  a  true  hearty  principle  of  love  and 
obedience  to  God,  we  arc  as  much  out  of"  his 
way  of  happiness,  as  uiterly  unqualified  for 
it,  and  as  destitute  of  real  .i^oodness,  as  if  we 
lived  in  the  known  continual  breac  h  of  ail  the 
commnidnicntir. 

Must  no  op.e  hope  for  iIk*  favour  of  God, 
till  he  has  attained  to  the  perfection  of  ch.ri- 
ty,  as  desorilxd  by  St.  Paul,  1  Cor.  xiii.  ?— 
Or  doi.-s  he  set  chnrity  before  us  in  its  fail  di- 
mensions to  humble  us,  to  show  us  the  greats 
ness  of  our  imperfection ;  to  seiid  us  to  Christ 
for  remission,  and  the  gift  of  tht  Spirit ;  to 
lay  in  us  the  foundation  of  that  divine  grace, 
which  must  be  begun  here,  but  can  only  be 
perfected  hereafter  *?  Martin  Luther  is  posi- 
tive for  the  1  itter,  ad  Gal.  p.  8J3. 

If  any  m  tn  t  ikes  a  tenth,  or  a  fifth  part 
from  his  stt>ck,  to  give  to  the  poor,  the  re- 
in liiider  will  be  a  vveightier  seed  for  produ- 
cing m  increase,  rh^n  if  the  whole  had  been 
uniouciied.  B  it  then  this  is  a  dciiCiite  affair. 
To  give,  chit  fly  with  an  expectation  of  the  in- 
crease, is  iraHftc,  and  not  charity. 

S  if  neither  can,  nor  perhaps  ought  to  be 
totally  excluded  from  religion:  but  where 
it  is  the  great  motive,  can  there  be  any  reli- 
gion *? 

If  I  had  no  other  end  in  view  in  advising 
©r  si>e  iki'.ig  my  ientimenrs,  than  merely  the 
g> )  I  at  ;)f  1  rs,  \  shvJUid  never  do  it  with  any 
^legrcc  of  pasbion. 


CHARITY.  27S 

The  desire  and  love  of  God  is^  in  propor- 
tion to  the  greatness  and  reality  of  it,  the  ex- 
tinction of  all  false  desires,  and  consequently 
of  disobedience. 

The  love  of  God  and  man,  which  is  the 
sum  of  goodness,  awd  without  which  nothing 
else  is  so,  is  but  a  sneaking  virtue  in  the  eyes 
of  the  humanly  virtuous  and  worldly  prudent, 
if  not  totally  disregarded  in  their  account  of 
virtue. 

Religious  persons  cannot  help  giving  of- 
fence, and  are  bound  to  it ;  but  if  they  are 
truly  such,  they  will  never  do  it  but  for  the 
sake  of  religion. 

0  !  how  I  long  to  be  received  into  the  uni- 
versal system  of  love,  and  to  embrace  every 
occasion  of  doing  good,  as  food  to  an  appetite, 
and  the  refreshment  of  nature  ! 

If  an  injury  is  done  me,  why  should  I  do 
myself  a  much  greater  by  resenting  it !  We 
do  not  quarrel  with  our  stomachs  for  being 
sick,  or  with  our  bodies  for  giving  us  pain ; 
still  we  have  no  desire  but  to  gratify  and  put 
them  in  order  again.  Thus  we  should  be  af- 
fected towards  all  mankind;  and  study  only 
their  good,  let  them  do  what  they  will  to  us. 

1  bless  and  praise  the  Author  of  my  being 
for  giving  me  a  nature  capable  of  love,  for 
showing  me  the  excellence  of  it,  inflaming  my 
desires  after  it,  and  promising  to  give  it  in 
Christ  Jesus,  my  Lord. 

Love  all  mankind  so  well  as  to  love  God 
only  better.     Anger,  spite,  ill- nature,  &c.  arc 


:274  THOUGHTS    ON   HELIGION,  &rC. 

sure  to  Vv.x  o;?c,  viz.  the  snbj.  (.-t.  The  su- 
rest way  to  kctp  others  in  rtnijK  i%  is  lu  lutp 
ourselves  so.  Love  all,  hetp  :.ii,  bear  vvnh 
ail,  cond<.  seeiid  to  all ;    bu    ckpc!;d  on  none. 

No  one  can  (K  hire  lo  maiic  ()ll]«.rs  Chris- 
tians, who  is  ncjt  so  hiniseit ;  and  a  tru^  Clins- 
tian  CLinnf)t  but  ciesire  it. 

Disint^resiv  d,  iniparii.  1.  universal  love  of 
manivtnd  is  the  temper  ot  h  pj^iness  in  us,  c  r:d 
e.-;s'-n»tiu!  to  it;  bui  love  oi  any  'hing  as  our 
h.  ,piness  besidcbGod  in  Christ,  is  our  curse 
and  misery.  Acts  of  b .  n*.  ficencL  contribute 
nothing  to  our  happiness,  but  swell  us  with 
c  -^nc 'ic;  blind  and  corrupt  us,  iithty  are  not 
-a/;^^  of  love. 

Let  me  direct  all  my  studies  chiefly  to  the 
g-r  'T  end  or'  serving:  oihers  in  love  ;  and  not 
merely  with  a  view  to  the  pleasure  of  know- 
ing ;  much  less  to  self  applause,  or  the  good 
opinion  oi'  the  world. 

When  others  are  unreasonably  cross  to  us, 
we  little  think,  1st.  That  the  d^vil  works  up- 
on, and  is  setting  himself  ag.iinst  us  bv  ^^h  ir 
tempers,  and  that  now  is  the  time  for  conflict 
and  manful  Ojjposition  ;-  nor,  2nd.  What  pity 
is  due  to  those  who  are  thus  influenced  by 
him.  Let  others  be  what  they  wiil,  i  must 
love  then  at  riy  peril.  Why  then  should  I 
lay  the  greatest  obsracie  in  the  way  of  ir,  by 
aggravating  their  fauit:3,  or  btiiig  forw^iro  lo 
suspect  any  ill  of  tlum? 

How  glorious  tind  h  ppv  to  say  trul;  in 
case  of  injury,*  "  Tht  uuthor  oi  it  oniy  Lui<;t- 


CHARITY.  275 

me  by  hiirtinj^  hims  ii !"  Before  you  resent 
a  ihi  i.r,  Xi\ki:  tiiiK',  a  twelvemonth  at  K  ahi,  to 
coiibuLr  whtrh<r  rhuv  bt  any  real  caljse  lor 
it^  ^nd  iiyou  find  dure  is.  do  not  df  liberate 
a  moment,  \vh(  htr  vou  should  foriJ:ive. 

S.rveall  vviih  hearty  jj^ood-wiil ;  but  know 
mankind  bet  er  th m  to  «  xpeei  niueh  love  or 
grantude  from  them.  S  ly  aii  tht  good  you 
Ci-n  of  all;  but  if  you  vv  )ul(l  have  ih  spoken 
oi  any,  turn  that  offiee  ov(.r  to  tlx  devil. 

The  best  way  of  bein^^  ^h  iukfui  to  God  for 
what  he  gives  me,  is  a  iiberal  distribudon  of 
it  L  )ve  every  m.m  for  Christ's  sake,  and 
fe.:»'  none  in  his  cause. 

When  .-mi  forward  to  speak  the  evil  I 
kn-  vv,  or  perhaps  only  surmise  of  othcr.s,  w  it 
c.;:»  it  proceed  from  but  a  desire-  tha  my 
should  be  univerbally  despised,  or  te,  r  ivst 
th:  y  should  not?  how  diibojcall  Lv  avr  n 
ill  report  to  shift  for  itself;  you  need  noi  say 
a  word  to  set  it  lorward. 

I  love  those  as  my  best  friends  who  want 
my  assistanc  e.  It  I  hoard  any  mont  \ ,  it  is  no 
more  to  me  than  it  it  was  another  mans  wJneh 
I  had  in  keeping;  it  is  only  mine  by  b<  ing 
we  I!  bestowed. 

Selfishness,  withameasure  of  prudence ,  will 
make  a  good  father,  husband,  irieiiel,  .a»d 
neighbour;  will  perform  many  acts  ot  viri ue, 
and  answer  all  the  ends  of  socjet)  ;  iv.d  w  hat 
can  religion  do  more?  Nodiing,  bu:  turn 
selfishness  into  love,  and  make  that  a  rcciiiiy% 
which  before  was  counterfeit. 


276        THOUGHTS  ON   RELIGION,    &C. 

Dr.  Young  says,  **  there  are  some  whom 
we  cannot  love  but  for  God's  sake."  It  is  a 
happy  experience,  and  full  proof  of  a  super- 
natural change,  when  we  find  that  there  are 
none  whom  we  do  not  so  love. 

I  spare  to  spend ;  enjoy  more  what  I  spend 
than  what  1  spare ;  and  what  I  give,  more  than 
what  I  spend.  What  I  give  cheerfully  and  for 
Christ's  sake,  is  charity  to  myself.  Thefarth- 
ing  I  give  is  gold,  the  guinea  1  keep  in  my 
pocket  is  lead.  When  Christ  comes  v/ith 
any  one  to  ask  me  to  lend, he  must  not  be  de- 
nied, though  I  know  he  does  not  always  in- 
tend to  repay  it  in  kind.  Oh,  how  happy 
should  we  be,  if  we  could  impart  ourselves 
to  all,  in  all  kinds  of  help,  with  the  same  free- 
dom and  propensity  (sx  o  r  g  e  e  )  that  a  mother 
gives  tht  breast  to  her  child  ! 

1  John  iv.  10.  Our  love  is  not  the  cause 
or  foundation  of  peace  of  conscience;  but 
peace  of  conscience,  grounded  on  the  know- 
ledge of  God's  love,  is  the  spring  and  origin 
of  our  love  to  God  and  man  ;  and  this  love 
in  us  is  the  surest  proof  of  vital  faith. 

Let  others'  conttmpt  of  mt,  and  the  evil 
which  I  obstrve  in  such  a  disposition,  be  a 
strong  call  to  me  not  to  despise  them. 

I(  I  was  to  read  Si.  Paul's  description  of 
charity  for  a  thousi<nd  yt  ars  t<jgeihtr,  I  a  iiid 
not  get  one  property  of  it  into  my  heart.  Be- 
fore charity  Cciii  flt^w  t  ut  oi  it,asfrf  »m  a  spring, 
God  must  fir&t  cast  the  salt  of  the  Spirit  into 
it. 


CHARITY,  277 

Memornndum.  1  o  have  no  controversy 
(if  posbibit)  with  any  one  but  myself. 

Let  who  will  die  of  those  who  are  near  and 
dear  to  me,  i  shall  slill  have  enough  left  to 
Jove  and  be  tenderly  concerned  for,  whilst 
there  '.\vt  men  upon  earth. 

Why  sliouid  .  cause  uneasiness  to  others 
by  reasoning  orreproaches,  however  just,  un- 
less it  be  their  spiritual  good;  and  when  it 
can  have  no  other  c  fleet  but  to  inflame  tlieir 
passions,  provoke  their  ill-will,  and  disturb 
the  frame  of  my  own  mind. 

Thank  God  for  entrustingme  with  money 
to  give,  and  much  more  for  a  will  to  give 
it.  Woe  be  to  rne  if  1  keep  back  any  part 
of  it. 

Can  I,  in  this  time  of  dearth,  keep  back  a 
single  sixpence  from  him  who  shed  every 
drop  of  his  blood  for  me  !  Surely  I  have  sin 
enough  already,  and  m^ore  than  I  well  know 
how  to  think  will  be  forgiven. 

Fear  seldom  does  the  whole  of  what  is  to 
be  done  ;  and  besides,  is  unsteady.  No- 
thing but  love  carries  a  man  tlirouj^h  vvi^h  re- 
solution; and  you  may  as  well  build  a  he  use 
on  a  wave  of  the  sea,  as  love  on  any  thing 
but  faith  in  the  peace  of  God.  Fear  forbears 
more  than  acts,  and  both  imder  the  lash  ; 
love  has  wants  of  its  own,  to  fly  to  all  good 
and  from  all  evil.  When  we  have  said  all 
we  can  it  is  better  to  do  something  in  fear, 
than  nothing  without  it» 

The  difference  between  carnal  and  spirit- 


278       THOUGHTS  ON.RELICICN,  hc, 

ual  love  is,  that  one  is  convergent,  the  other ' 
divergent  ;  one  is  drawn  to  a  point,  like  the 
rays  in  a  burning  glass,  the  other  is  diffusive, 
like  the  rays  of  the  sun  ;  one  is  partieular  and 
exclusive,' the  otlier  is  general,  equal,  and 
impartial. 

If  there  was  but  one  person  in  the  world 
whom  I  knew  to  be  the  creature  and  work- 
manship of  God,  and  all  the  nst  made  by 
cliance,  how  greatly  should  1  think  of  that 
person's  nature  and  original,  and  how  ready 
should  I  be  to  help  hini  in  all  his  necessities, 
for  the  sake  of  the  divine  impression  he 
bears,  and  great  dignity  of  relation  !  Behold. 
O  man,  diou  art  placed  in  a  world  of  such 
beings  ;  all  the  offspring  of  God,  dear  to  him 
as  his  children,  thy  brethren  by  the  same 
high  birth,  and  every  one  of  them  demand- 
ing thy  love,  esteem.,  and  utmost  compas- 
si(  n. 

The  man  who  vrants  me,  is  the  man  I 
want.  ^lemorandum.  To  do  my  duty  to^* 
c\  try  one  I  come  in  company  with,  and  pay- 
Christ  some  part  of  the  debt  I  owe  him, 
*'  take  care  of  him,"  for  Christ's  sake,  and 
with  a  feeling  of  his  bowel  . 

God  intends  we  should  be  happy,  and 
cannot  approve  of  any  thing  in  us  but  what 
h.  s  a  tendency  to  make  us  so.  Hence  the 
necessity  of  a  free  obedience  from  a  root  of 
love  ;   for  all  force  is  misery. 

l!  I  consider  how  Gcd  loved  me,  who  can 
be  coo  wicked  for  me  to  love?  To  a  be- 


hesignatiom.  279 

liever,  every  distressed  object  is  Christ's  pe- 
remptory demand,  or  hill  in  sight,  written 
^\lth  his  blood,  for  so  much  help,  or  such  a 
sum,  as  the  case  requires. 

Let  others  say  and  do  what  they  will,  I 
iniist  love.  The  obloquy,  or  ill  usage  of 
others,  is  my  opportunity  Tor  self-inspeciion  ; 
and  I  mi  convinced  by  a  late  occurrence, 
how  much  more  happy  /  might  have  been 
all  mv  life  in  a  spirit  of  love.  Not  one  of 
its  proper  tits  set  down  in  1  Cor.  xii.  must 
be  wanting. 

To  love  mankind,  knowmg  what  they  are, 
can  he  nothing  but  the  work  of  omnipotence, 
and  of  God  m  man.  I  shall  never  love  all 
mankind  as  I  ought,  till  I  hate  mysdf. 


CHAP.  XL 
RESIGNATION. 


SUBMISSION  to  theVill  of  God,  with 
.-^perience  of  his  support  in  pain  sickness, 
affliction,  is  a  more  joyous  and  happy  state 
than  any  degree  of  health  or  worldly  pros- 

^^Hewho  bad  no  sin,  suffered  for  all  sin; 


280       THOUGHTS   0^  RELIGION,  &C. 

■yvell  may  I,  who  have  so  much,  and  laid  so 
p.eavy  a  load  upon  him,  be  content  to  buffer 
A  Uttle  for  my  own.  Lying  awake  all  night 
" — there  is   no  sleep  in  hell.     Rev.  xiv.  11. 

I  ste  God  in  every  thing  ;  in  pain  1  it  el 
him  ;  and  know  he  is  come  ncur  to  me  upoii 
some  gracious  dessigi^.  I  never  have  so  live- 
Jy  a  stnse  (A  thi  being,  presence,  and  good- 
.jiiess  oi  (^od,as  in  pam,  sickness,  and  suffer- 
ftm^  ;  it  puts  me  upon  thinking,  and  1  cannot 
ftA oid  coming  to  this  conclusion,  that  it  is 
onlirined  by  his  inmiediate  will,  and  that  he 
iloes  it  in  mercy. 

luateiid  of  repining  at  bodily  disorders, 
thvAii  lv.>»w  many  have  mucli  greater,  and  hov/ 
to  be  th.iiiklul  both  for  those  you  have  and 
h;r-  e  not.  P  .in,  affliction,  &c.  is  only  God's 
speaking  louder. 

The  stranguary  is  a  messenger  sent  from 
hea\en,  to  warn  me  home,  to  reconcile  me 
to  the  thought  of  death,  and  prepare  me  for 
a  hyppy  reception  into  another  world. 

In  pain,  sickness,  trouble,  methinks  Ihear 
God  saying,  Take  this  medicine,  <  xactly 
suited  to  the  case,  prepared  and  weight  d  by 
my  own  hands,  and  consisting  ol  ihechoictst 
drugs  which  heaven  affords. 
^  If  I  w^as  left  to  myself,  I  should  never 
think  of  crucifying  sin  with  the  stotie  and 
stranguary  as  God  does.  Tne  stranguary 
has  not  done  its  work  yet  by  far. 

Say,  my  heart,  with  respect  to  the  stone, 
':  i  am  unworthy  of  this  mercy  :  Lord,  let 


RESIGNATION.  281 

it  be  more  or  less  painful,  and  the  means  of 
death  sooncT  or  later,  as  thou  pleas-. st,  only 
make  it  a  means  of  thy  grace  to  me." 

If  the  cross  should  be  laid  upon  me,  it' 
%vill  come  assuredly  to  my  relie'  :  i  nd  I  must 
be  destitute  of  grace,  and  dead  to  all  con- 
sideration, if  I  do  not  regard  it  as  a  help, 
and  an  especial  mercy  vouchsafed  in  a  time 
of  great  danger. 

A  cold  north  wind. — Have  patience  with 
God. 

If  my  heart  and  will  were  given  up  to 
God,  stone,  gravel,  stranguary,  &c.  would 
be  well  endured,  and  death  come  with  a 
smile  OR  his  face.* 

If  I  am  afRicted,  or  sick,  or  weak,  or  in 
pain,  let  me  not  comfort  m}self  chiefly  with 
thinking  that  it  will  quickly  be  over,  or  that 
I  shall  soon  be  well,  but  rather  with  thinking 
and  knowing  that  it  is  the  appointment  of 
divine  wisdom  ;  for  reasons  of  infinite  con- 
cernment to  myself,  ard  for  the  <  nd  which 
God  has  chiefly  in  view  lor  his  pecjple  in  all 
his  inflictions,  viz.  the  glory  ol  his  name  in 
their  spiritual  health  and  recovtr}  ;  and  ^ 
blessed  support  it  will  be,  to  know  and  leel 
that  I  do  not  so  much  dc  sire  east-  and  de- 
liverance from  present  trouble,  as  grace  and 
strength  to  undtrgo  more   and   greater,  and 

*  Mr  Dirracor,  a  valuabte  mnis'^r  f>f  W^-ttmg' .  m  in. 
Somersetshire  He  cliefl  of  tht  st  .ne,  full  of  j(  y  in  Clirjst. 
The  tormt  nf  of  ihe  stone  wis  s"  gr-  ;"»-  3lkviat,d,  t'  at 
iti  his  last  moments  Ik  said  tr»  h  s  fri.  n>ls,  wh  '>it<.od  aruutid 
hinij  *»  Js  this  dying  ?  »Tis  "♦•      vv,  *lis  so  ea£j'.*» 

Aa2 


HB2       THOUGHTS  ON   REtlCXON,  8cC, 

even  death  itself,  quietly,  obediently^  in  tlie 
spirit  of  fliith,  and  with  fuil  acceptance  of  the 
•ivill  of  God. 

This  whole  life  is  a  state  of  labour  and 
suffering,  in  ordtrr  to  our  purification,  and 
not  of  enjoyment,  either  tt.nporal  or  spirit- 
ual. 

I  believe  no  man  is  obliged  to  sell  all  he 
has,  &:c.  because  Christ  gave  such  a  conl- 
iuand  to  one  person,  any  more  than  he  is 
obliged  to  sacrifice  his  son,  because  God 
commanded  Abraham  to  do  so;  and}et, 
doubtless,  these  were  wrhtenfor  our  instruc- 
tion, that  we  might  be  ready  .dways  to  obey 
the  severest  calls  of  Providence  ;  a  matter 
of  no  small  difiiculty,  and  which  we  ii  finitely 
deceive  ourselves  and  others  in.  t  is  a 
common  thing  ibr  people  to  say,  God's  will 
be  done,  without  one  grain  of  sincerity  or 
true  resignation. 

It  is  one  point  of  happiness,  and  perhaps 
the  highest  we  can  attain  to,  to  know  and  be 
fully  convinced  that  at  the  best  we  are  but 
poorly  qualified  for  it  ;  and  therefore  must 
not  expect  it  in  this  life.  The  generality  of 
mankind  create  to  themselves  a  thousand 
needless  anxieties,  by  a  vain  search  alter  a 
thing  that  never  was,  nor  ever  will  be  found 
upon  earth.  Let  us  then  sit  down  content* 
ed  with  out  lot ;  and  in  the  mean  time  be  as 
happy  as  we  can  in  a  diligent  preparation  for 
what  is  to  come. 

The  worid  is  so  constitutoJ,  thut  obe- 


RESIGNATION?.  283 

dience  to  the  commands  ol  God  is  impossi- 
ble, without  taking  up  the  cross  daily  ;  but 
thtn,  they  who  are  imwilling  to  take  up  the 
cross,  explain  away  all  the  trying  commaiids 
of  the  gospel,  and  that  of  the  cross  in  the  first 
place. 

If  any  thing,  though  ever  so  dear,  is  ta- 
ken from  me  by  the  order  of  Piovideiice,  I 
have  no  longer  any  interest  in  it,  or  business 
with  it.  I'he  cloud  is  taken  up,  (Numb,  ix, 
17.)  and  my  station  is  fixed  for  some  other 
place.  God  is  now  in  the  abst  n<:.e  and  pri- 
vation of  it,  and  il  ever  I  find  him  it  must  be 
there. 

It  is  our  duty  to  bless  God  for  the  mea- 
sure  of  grace  we  have,  and  to  rest  satisfied 
with  his  appointment  in  spirituals  as  well  as 
temporals.  Every  degree  of  real  grace  is 
his  gilt,  and  the  work  of  the  Spirit,  who  di- 
videth  to  every  man  severally  as  he  w^ill  ; 
and  to  be  thankful  for  lower  degrees  of 
grace,  notwithstanding  the  most  ardent  de- 
sires and  longings  aiu  r  the  highest,  is  per* 
haps  the  t'uest  and  as  well  as  most  difficult 
kind  of  humility  and  resignation.  Rom. 
xiv. 

Christ  is  a  refiner's  fire,  Mai.  iii.  We 
eould  like  well  enough  to  come  and  w  arm 
ourselves  at  this  fire  ;  but  the  business  de* 
pends  upon  Ix  ing  thrown  into  it. 

Be  not  disturbed  for  trifles.  By  the  prac* 
fice  of  this  rule  we  sh<  uid  come  in  time  t<^ 
Hiiiik  mobi  things  too  uifiuig  to  disturb  us. 


284       THOUGHTS  ON   rvELIGl-ON',  hc. 

Till  I  niikv",  thr  )ui^h  £>;race,  a  full  and  free 
surrender  of  mv^cif,  my  ht^art  and  con- 
sckiice,  whole  state  and  being  to  God,  in 
simplicity  and  sinceriry,  his  will  for  my  sil- 
V jtion  and  recoveiy  c  .naoc  take  place  in  nu  *, 
I  shall  not  be  steady  a  moment  in  the  prac- 
tice of  hoiinrsss. 

The  higlu-st  angels  are  at  an  infinite  dis- 
tance from  the  knowledge  of  God  ;  and 
therefore,  there  must  of  necessity  be  always 
som-'thing  in  his  nature  and  acts, mysterious 
even  to  them  :  wh)  then  should  not  \vc  be 
content  with  our  darkness,  and  submit  to 
live  by  faith  here,  when  we  must  do  it  to  all 
eternity  ? 

How  can  T  be  happy  but  in  God  ?  And 
how  can  I  be  in  God  with  a  will  contrary  to, 
or  but  indifferent  to  his?  No  qviiet  in  the 
spirit  till  we  settle  upon  this  basis  of  rcst  and 
s  itisfaction  ;  acquiescence  in  the  will  of 
G  )  I ;  contentediiess  under  the  accidents  of 
life  ;  patience  with  the  humours  of  ail  about 
us,  and  a  cheerful  submission  to  the  demands 
of  the  present  hour. 

God,  who  knows  my  state,  and  the  dan- 
ger '  am  i!i,  sends  p  lin  to  w  irn  me  of  it,  to 
m'lke  me  dread  sin  more  than  pain,  and  to 
thmk  how  I  shall  ever  be  able  to  endure  re- 
medil<"ss,  everlasting  pain. 

SufF.riig  is  an  excellent  preacher,  sent 
immedi  itely  from  heaven,  to  speak  aloud  in 
the  nam:  of  G>d  to  the  heart,  mini,  and.- on> 
SQicace,  and  hu^i  saved  many  a  soui,  whextf 


.AE  SIGN  ATI  ON,  285 

humanly  speaking,  nothing  else  could.  li  it 
wub  iiot  lor  p.ji),  I  bhouid  spend  Itbb  tune 
Wiih  God, 

W'c  m  y  have  some  faint  wish,  and  pc  r- 
iiaps  real  de.^ire,  to  lie  irted  Ironi  hn»  ;  but 
not  in  God's  way  of  -t  broken,  contrite  heart, 
or  some  grievous  suffering. 

In  a  lit  of  the  choJic — Death  frees  from 
all  sin  ;  eases  ot  all  u^oubles  ;  ckars  up  ail 
mistakes  ;  and  is  a  full  answer  to  all  my  pray- 
ers 

If  1  had  not  been  kept  awake  with  the 
tcoth-ache,  I  should  have  lost  a  lively  acting 
of  faith,  and  one  ol  the  sweetest  experiences 
I  ever  had  in  my  life. 

The  will  ol  God  may  put  me  to  pain  ;  but 
it  is  the  will  of  God. 

Joseph  seems  to  have  been  at  the  hrigh^t 
of  periecticm  v/hen  lie  TCoiottd  ih^^  s<jiicita- 
:tions  of  Potfpher's  vvife  ;  but  if  he  had  not 
w.aUed  some  farUier  refinement,  God  would 
never  have  sent  him  to  prison. 

If  Mr.  North's  writings  should  be  lost, 
TiOd  the  500/.  I  have  depending  upon  them, 
it  will  be  my  own  fault  if  I  do  not  make  it  a 
step  towards  heaven,  and  receive  more  ad- 
, vantage  and  comfort  trom  the  loss  than  I 
.could  from  the  money.  The  writiiigs  may 
not  be  lost ;  and  ii  tliey  are,  the  money  may 
>be-  safe.  But  if  it  is  not,  am  i  sale,  as  to 
my  inward  disposition,  in  a  pure  resignation 
i^  tile  wiAi  o>  God,  .to  give  and  take  as  he 


^6       THOUGHTS  ON   RELICTON,  8cC. 

plcast^s?  and   am    I   sensible   that  a  rriiicii 
greater  cross  is  wanted  ? 

The  disorder  of  niv  body  is  the  very  ht}p 
I  Wcint  from  God  ;  and  it'  it  does  its  work 
before  it  lays  me  in  the  dlist,  it  will  raise  m^e 
up  to  hf.-avcn. 

In  affliction  see  the  necessity  of  it,  and  be 
hAimbie;  see  the  ust-  of  it,  arid  improve  it ; 
see  the  love  there  is  in  it,  and  be  ihnnkiuL 
I  know  of  no  greater  blessing  than  health, 
except  pain  and  sickness. 

U  \vc  reflect  on  the  exceeding  sinfulness, 
desert,  and  horrible  curse  of  sin,  as  repre- 
sented in  the  dreadful  consequences  of  the 
first  mun's  iin,  and  the  necessity  of  Christ's 
death,  how  comparatively  light  is  all  we  suf- 
fer for  our  own  multiplied  transgressions, 
especially  considering  that  suffering  is  a  cor- 
rective as  wdl  as  a  pt^nisament ;  and  that, 
in  the  worst  of  troubles,  we  have  this  hope 
to  support  US',  that  there  is  a  redemption 
from  all  sin  by  the  blood  of  Christ.  I  know 
this  is  but  a  thought,  and,  without  God,  will 
work  no  effect. 

In  the  paroxysm  of  pain  or  prospect  of 
death,  I  can  uo  more  reason  myself  into  a 
state  of  perfect  submission  and  tranquility, 
than  I  can  think  the  stone  out  of  m.y  body. 
God's- patience  is  that  which  he  requires  and 
gives,  extends  to  every  thing,  and  holds  out 
till  death. 

Why.  should  any  man  complain,  or  think 


RESIGNATION.  287 

his  lot  hard,  when  he  has  a  God  to  live  with, 
and  order  all  his  affairs  in  this  world,  and  to 
do  so  when  he  dies  ? 

I  find  it  hard  to  bear  and  be  contented 
with  the  disposal  of  .Providence  in  temporal 
things  ;  but  much  harder  to  bear  my  Vvant 
of  contentment,  \\  iih  perfect  resignation  to 
the  will  of  God,  and  be  as  poor  in  spirit 
as  I  am  poor  in  reality-. 

Query.  Whether  it  is  not  a  high  degree 
of  holiness  in  a  man  who  sees  and  laments 
his  sin,  and  feels  it  as  the  heavieet  of  all  bur- 
dens, to  bear  it  patiently,  and  with  a  submis- 
sion to  the  divine  w^ill  as  he  would  any  other 
atffliction,  till  God  is  pleased  to  remove  it  ? 

Tliere  is  no  coming  to  God  but  through 
pain  :  no  matter  how,  if  we  do  but  come  to 
him. 

I  am  a  cow  poorer,  a  thought  richer  :  if  I 
do  not  give  more,  God  will  take  more  away. 

God  be  thanked  that  \  do  praj^  though 
but  poorly.  1  will  complain  to  none  but 
God,  and  never  of  God.  However  I  am 
crossed,  or  whatever  •  suffer,  God  does  me 
no  wrong  ;  intends  me  no  hurt,  designs  my 
good  ;  i  may  well  be  patient,  I  must  do 
nia'e  ;  there  is  obligation  in  the  case,  I  must 
be  th mkful. 

Blessed  be  God  for  all  his  favours,  and 
p;irticularly  for  the  special  mercy  of  the 
ston--. 

We  are  always  thinli'u^  we  should  be 
bater  with  or  without  such  a  diing  ;  but  if 


288'       THOUGHTS    ON     R'-LICION,  &C. 

we  do  not  steal  a  little  content  in  present  cir- 
ca nnstances,  there  is  no  hope  of  any  other, 

Ii  is  our  duty  to  bear  the  disorders  of  the 
rnind,  as  well  as  those  of  the  body  ;  feeling 
both,  applying  proper  remedies,  and  sub- 
mitting quietly  to  the  will  of  God. 

Whatever  God  is  pleased  to  do  with  me, 
in  me,  for  me,  blessed  be  his  will,  if  God 
gives  me  patience,  and  quiet  submission  to 
his  will,  in  the  want  of  what  I  pray  for,  he 
givts  me  enough,  and  more  than  I  ask.  At 
all  events  let  the  will  of  God  be  mine,  in 
spite  of  nature,  reputation,  ease,  or  worldly 
interest. 

-Real  heart-felt  submission  to  the  will  of 
God  in  pain,  sickness,  crosses,  every  thing, 
nevtr  was  the  work  of  a  man's  own  spirit  ; 
and  when  it  com^-s  from  above,  in  answer 
to  praver,  is  full  amends  for  all  we  can  suf- 
fer. 

I  have  just  so  much  godliness  as  God 
gives  me,  and  no  more  ;  audit  is  a  necessary 
but  hard  part  of  religion,    to    be   contented' 
and  thankful,  whether  it  be  much  or  little, 
]f  this  thought   does  not  keep  m,e  humble' 
ahd    dependent,  drive   me  to   prayer,   arid 
iTiuke   Christ  all  in  all  to  me,  I  know  not!' 
what  will. 

God  does  not  regard  what  he  makes  us 
suffer,  if  he  can  but  keep  us  out  of  hell.^— 
\\  hrn  I  am  in  pain,  I  have  a  strong  convic- 
tion of  my  obligation  to  Christ  for  deiivenng 
me  froni  eternal  pain. 


HESIGNATIOK^  289 

When  pain  come  s,  God  comes.  Welcome 
pain.  Wi  sliouid  bear  pain  better,  ii  vvc  cid 
not  incnabc  it  by  imjxttiv  nee,  or  apprehension 
of  the  issue,  and  suffer  nothing  hut  (he  p.jn. 

God's  will  is  blessed,  and,  whether  it  be 
for  or  against  me,  must  wait  patiently,  and 
receive  ail  as  a  gift ;  for  l  find  i  can  do  no- 
tliir.g. 

Bear  a  l^te  cross,  as  from  God,  and  yoti 
will  be  pnpand  for  a  heavier,  and  have  him 
be  a'ing  with  you. 

Come  what  will,  God  does  me  no  harm. — 
If  God  has  given  me  Christ,  what  hive  I  to 
compl.inof;  and  how  sh  uld  I  welcome 
the  disease,  or  decay,  vvhich  is  sent  to  se- 
cure him  to  me,  and  bring  me  to  him  1 

Whether  soap  and  lime-water  will  cure 
the  ston< ,  I  know  not  ;  I  am  sure  the  s^)ne 
will  cure  me.  The  stone  is  an  a;  swer  to  my 
pra\  ers. 

It  is  hard  to  bear  crosses,  bui  harder  *o 
bear  with  my  own  impatience.  ind  yet  if 
God  is  not  pleased  to  deliver  m<*  fr-  ni  it.  up- 
on my  endeavour  and  prtyer,  wh it  can  be 
m<»re  a  duty  dian  submission  in  the  case,  es- 
pecially as  1  have  Jesu^  Christ  to  ih  urk  him 
for  ? 

When  pain  comes,  I  can  hardly  ihink  of 
any  thing  but  God  ;  when  I  ^m  at  ease,  the 
heart  returns  to  its  bent,  the  world  resumes 
its  place  in  it,  and  God  leaves  me. 

God  consults  my  interest  in  every  thing, 
not  me  ;  and  thougli  I  know  he  cannot  be 
fib 


2^0       THOUGHTS  ON"  RELIGION,  &C. 

mistaken  in  what  he  does,  I  find  it  hard  to 
give  my  consent  to  it. 

When  pain  comes,  it  seems  as  if  it  was 
reached  out  to  me  by  the  himd  of  an  angel 
who  IS  come  post  with  it  frcnn  heaven  ;  glad 
of  the  office  of  administering  to  my  safety 
and  improvement  ;  rejoicing  in  the  love  of 
G<jd  towards  me,  and  calling  upon  me  to 
join  with  him  in  blessing  God  for  it. 

God  is  always  with  me,  though  f  am  not 
with  him ;  and  because  I  do  not  advert  to 
his  presence,  he  sends  pain  to  introduce,  and 
even  force  me  into  his  company. 

— In  the  stranguaryv— If  ever  I  am  to 
come  to  sell-knowledge,  to  repentance,  to 
Christ,  to  God,  this  is  the  way  pointed  out 
to  me  to  a  clear  light  shining  upon  it  from 
htav(n. 

What  would  thousands  and  ten  thousands 
give  to  be  no  more  in  pain  than  lam? — 
What  I  suffer  would  be  perfect  ease  to  them. 

I  never  have  such  a  lively  and  full  convic- 
tion of  my  weakness  and  absolute  depend- 
ence upon  God,  as  in^  pi.in  or  sickness.  Ac- 
quiescence in  his  blessed  will,  choice  of  what 
he  'liooses  for  me,  and  thankfulness  for  the 
J).,  cy,  I  know  to  he  my  duty,  and  would 
gi.dly  work  this  disposhion  in  myself,  but 
fii»d,  by  repeated  experitnce,  that  have  no 
more  power  over  my  mind  than  1  have  over 
my  body. 

E}  pi  1  God  drives  me  to  prayer,  teaches 
me  what  prayer  is,  and  inclines  me  to  pray. 


RESIGNATION.  2,91 

It  is  a  sore  trial  to  the  soul  to  be  deprived 
of  ail  earthly  comforts,  and  reduced  to  the 
necessity  of  living  upon  God. 

No  man,  let  him  be  ever  so  great  a  s:iint, 
resigns  himself  to  God's  method  of  cure  in 
sulfering,  with  the  same  choice,  confidence, 
and  fuhiess  of  consent  that  he  would  put  him- 
self into  the  hands  of  a  surgeon  to  be  cut  for 
the  stone. 

If  we  do  not  propose  to  ourselves  the 
same  end  in  suffering  which  God  does,  self- 
knowledge  and  the  purification  of  the  heart, 
it  must  necessarily  be  without  effect. 

Because  I  trifle  \vith  my  soul,  and  do  not 
enter  resolutely  into  a  process  of  mortifica- 
tion, God  in  mercy  takes  the  matter  into  his 
own  hands,  and  sends  pain  to  do  th:it  for 
mc,  which  i  am  not  willing  to  do  for  mvseif. 

God  sometimes  will  not  let  me  sleep,  but 
keeps  me  awake  to  catechise  me  ;  and  is  al- 
ways ready  with  some  new  instruction  and 
conviction. 

Not  a  bit  too  much  pain  ;  with  God's  help 
I  can  think  so  from  my  heart,  take  it  patient- 
ly, and  bless  him  lor  the  mercy  of  it. 

When  :  suffer  most,  I  will  comfort  myself 
with  thinking  that  1  might,  and  that  many  do 
suff'  r  more  ;  and  that  nil  I  can  suffer  is  not 
only  much  less  than  I  deserve,  but  ordained 
in  mercy  as  the  means  of  my  eternal  happi- 
ness. 

Trouble  is  the  engine  in  God's  hands  to 
lift  us  up  to  heaven. 


29-2       THOUGHTS  ON   RFLICTON,    ScC. 

What  can  1  not  buir  vvhh  the  help  ol  God ; 
"Whi.t  (!isn  I  do  or  bitff  r  without  it  ? 

'i'ht:  very  ponit  and  tc^p  ot  rcbignalioii,  is 
to  submit  (|uittly  to  the  leuding  oi  Goci  m 
the  want  ot  btnsible  suppoii  and  condc^rt. 

Tl.L  pain  ol  p.  in  is  inipatii  n*..t  ui  dv  r  it, 
ar.d  appn  h<  nsion  ot  its  c:oi  liiuiancc  or  con- 
st outiiCts;  it  nigh,  bt  ^Jrti.u\  alltvLtcd, 
it  uc  adverted  oni\  to  iht  prtstnt  time,  and 
civ.!  -.  oiiidd  to  it  iht  burdcn(;t  to-nu^rrow. 

Puin  comes  for  puiiibnmtnt  r<im  purifica- 
tion ;  th'-  onr  I  am  sure  I  dtsuxt,  and  h..ve 
gr>  at  c:  use  to  Jtm  ent  the  Siowness  and  im- 
p  r(ection  of  the  (jiher. 

f  chabiis<:ni<  nt  is  a  token  of  God's  love, 
•uh\  bhouid  I  taint  undtr  it,  or  so  much  as 
desire  ri  It  ase  from  it,  till  it  hc-s  doni  its 
\\ON  ?  I  naisl  suiTcr  i:n(i  die  ;  with  die  hcip 
•  of  God  i  wiii  suller  and  die. 


CHAP.  XIL 
PHAYER. 


I  HAVE  great  hope  from  the  promises 
made  to  prayer  that  1  biiun  Ugiii  tu  jive  be- 
fore I  die. 


?ilAYER«  293 

What  is  the  meaning  of  prayer,  hut  ihat 
God  would  do  what  we  cannot  ;  imd  how 
vainly  do  we  ask  the  help  which  we  du  not 
think  we  want  ? 

The  loss  of  prayer  is  the  greatest  of  all 
losses  ;  and  yet  how  many  prajers  art  n  n- 
dered  fruitless,  if  not  turneo'  into  sin,  ihi  c^ugh 
ir.cittention,  levity  of  spirit,  unbe!i(  f,  inMcnsi- 
bility  of  want,  or  greater  desire  of  something 
else  in  the  heart. 

No  man  need  be  miserable  or  unhelrf  d, 
so  long  as  there  is  a  way  open  to  the  throne 
of  grace. 

If  we  pray  at  all,  we  must  be  poor,  help- 
less, and  resigned  ;  neither  thinking  w^e  have 
already  what  we  ask,  or  that  we  can  gi\  e  it 
to  ourselves,  or  setting  a  time,  or  prescribing 
a  measure  to  God. 

Nothing  is  more  easy  than  to  say  the  words 
of  a  prayt  r ;  but  to  pray  hungtring  and  thirst- 
ing is  the  hardest  of  ail  wT)rks. 

What  more  need  to  be  said  of  prayer, 
tlian  that  it  brings  God  into  the  heart,  and 
keeps  sin  out  ? 

"  Ask,  and  it  shall  be  given  you  :"  I  ask, 
therefore  it  is  givtn  me.  The  consequence 
hi  infallible  ;  only  let  God  choose  the  time 
and  manner  of  giving. 

Pniying  with  the  heart,  for  the  heart,  is 
praying  by  the  spirit,  whether  with  or  with- 
out a  form. 

No  true  prayer  is  lost,  though  we  may 
have  lorgoiit. 

Bb  2 


294      THOUGHTS  ON  HKLIGION,  &C, 

Blessed  be  God,  I  do  not  only  begin  to 
pray  when  I  kneel  down,  but  leave  not  oft 
praying  when  I  rise  up. 

Ail  prayer  is  hypocrisy  and  snd  deceit,  if 
we  do  not  ask  what  God  would  have  Ub  lo 
ask,  and  really  desire  what  we  ask. 

We  can  have  i.o  grat  e  or  spiritual  supply 
without  asking  ;  and  whatever  we  think  of 
ourselves,  or  say  to  God,  we  cannot  act 
without  felt  w  ant,  and  rtral  desire.  Of  those 
that  do  pray,  how  few  pray  Irom  their  own 
sense,  or  any  particular  knowledge  of  their 
own  circumstances. 

Acquiescence  in  the  bare  act  of  prayer,  is 
a  most  dangtrous  delusion,  and  keeps  the 
soul  from  its  proper  relief. 

0  God,  give  me  what  thou  knowest  to  be 
good,  and  thou  alone  knowest  what  is  good ; 
give  me  more  than  I  can  ask  or  think  :  if  the 
reverse  of  what  i  ask  is  what  I  should  ask, 
give  me  that ;  let  me  not  be  undone  by  my 
prayers* 

Many  pray  not  to  be  kept  from  sin,  but 
to  keep  it;  and  with  a  secret  hope  that 
prayer  wiH  excuse  it,  and  be  accepted  in- 
stead of  reformation. 

God  does  not  want  our  praises  :  but  the 
dispositior^to  praise  him  is  essential  to  our 
own  happiness,  and  therefore  required. 

1  put  my  prayers  into  Christ's  hands  :  and 
what  may  I  not  expect  from  them,  when  I 
bave  buoh  aii  advocate  ? 


PRAYER.  295 

Prayer  is  living  with  God  ;  and  is  found- 
ed  upon  right  principles  of  religion,  puts  iis 
upon  searching  the  heart,  leads  us  to  the 
knowledge  of  our  wants  and  wccikness,  -nd 
fixes  us  in  dependence  up(  n  God  :  nothing 
is  more  easy,  as  a  bare  duty  or  iip-strvicey 
and  nothing  more  difficult  than  »he  ptriiTm- 
ance  of  it  in  truth  and  sincerity. 

Prayer  is  knowing  work,  believing  W(;rk, 
thanking  work,  searching  work,  humbling 
work,  and  nothing  worth  if  heart  and  hand 
do  not  join  in  it. 

There  is  abuiidant  comfort  in  the  thought 
that  God  has  given  me  a  desire,  and  will 
to  pray  for  the  blessings  of  Jesus  ;  wht  th-  r 
with  greater  o^  less  fervour  at  the  time  of 
praying,  it  matters  little  as  to  the  event :  I 
may  repose  myself  quietly  on  his  word,  in 
full  assurance  that  there  will  be  a  perform- 
ance pf  all  his  promises,  in  life,  death,  and 
eternity. 

The  great  mistake  of  prayer  is,  not  praying 
as  poor  and  destitue  creatures,  but  thinking 
that  we  are  and  have  already  in  some  good 
degree  what  we  pray  for.  See  a  notable  in- 
stance  of  this  in  Lord  B  con's  prayer. — 
Tattler,  No,  267.  The  Liturgy  is  formed 
upon  a  different  plan,  and  puts  us  on  a  better 
method. 

Be  sure  not  to  ask  a  litde  of  God. 

h  is  a  great  mistake  that  prayer  is  lost,  or 
nothing  but  formality,  because  we  do  not 
fiiiu  comfort  in  it,  or  any  immediate  effect 


21)6         THOVGUTS  ON  RFLIGION",  hc. 

frjni  it,  or  pray  with  bo  much  fervour  as  we 
CO  a  id  wii.h. 

Wt  arc  en  the  wrong  side  of  pra\er  till 
We  have  a  iiveiy  sense  (jf  our  coiiditum  in 
sin,  und  an  cofivinccd  by  selt'-knov.ledgc  of 
the  neeesbity  of  redemption  Irum  the  guilt 
and  power  (3f  it. 

it  ib  a  sad  mistake  in  religion  to  acquiesce 
in  the  form  of  prayer,  without  obtaining,  or 
desiring  to  obtain  wliat  is  asked. 

h  is  an  easy  work  to  oifer  up  many  pray- 
ers to  God  ;  but  who  ahnost  offers  up  him^- 
self  to  him  ? 

W€  are  apt  to  suppose  that  nothing  is  a 
return  to  prayer  but  the  ver)  thing  we  ask  ; 
but  if  there  is  a  better  v/ay  of  granting  our 
requests  than  we  think  of,  it  is  well  for  us 
that  God  v/iil  not  choose  the  worst. 

We  eat  for  bodily  strength,  and  for 
strength  to  labour.  So  the  spiritual  life 
must  be  renewed  and  maintained  by  continue- 
al  supplies  of  grace,  to  the  end  we  may  per- 
form tlie  service  we  owe  to  God.  The  con^ 
sequence  is,  we  must  pray  at  kast  as  often  as 
we  eat. 

All  power  of  spiritual  renovation  is  from 
God;  and  it  is  a  fatal  mistake  to  look  for  it 
in  ourselves,  or  in  books,  the  scriptures  not 
excepted.  One  prayer  is  worth  a  thousand 
fine  thoughts. 

Let  your  prayer  be  short,  and  think  a  long 
timt-  before  you  beg^in,  what  you  are  going 
tX)  sa} ,  and  what  you  mean  by  it ;  that  is,  te 


FHAYER.  297 

apcik  plainly  wIil  ihtr  you  would  he  taken  at 
yt..;r  word,  and  put  to  the  pain  ol  having  your 
pra\crs  answered.  It  wouki  be  death  to  die 
gcneriUty  even  of  those  who.  appear  on  die 
side  of  rehgion,  to  receive  or  be  what  they 
pFciy  for. 

When  I  pray,  it  is  for  a  moral  impossi^ 
bility,  and  for  as  great  a  miraciC,  as  il  i  vwis 
to  say,  *'  sun,  stund  still."  I  shad  mvcr  K-ve 
G')d  and  hate  sin  as  I  ought,  dll  pra\  bet- 
ter. 

Want  felt,  and  help  desired,  with  faith  to 
obtain  it  is  prayer  ;  and  without  these  quali- 
fications, whatever  is  called  so,  is  nothing 
but  self- deceit  and  1}  ing  to  God. 

We  shall  never  be  Christians  till  we  think 
as  we  pray,  and  always  curr\  die  same  hum- 
bling seniini'  nis  about  us,  as  if  we  were  on 
our  knees  before  God. 

J  can  expect  no  good  tfTcct  iVoni  my 
prayers,  till  ■•  know  what  I  arn,  aia!  do  not 
pray  above  my  state,  or  think  m. re  highly  of 
it  caid  of  myself  than  I  ought  to  think  ;  but 
jiit  down  in  the  lowest  room,  as  1  we!i  may 
wiih<;ut  any  fear  of  mistaking  my  place. 

't  seems  to  me  that  the  first  thing  wc 
shouid  pray  for  is  a  sense  of  our  wants,  with 
IV  wiii  aud  desire  to  pniy  according  to  thcrri. 


298         THOUGHTS  ON  RELIGION,  &C. 

CHAP,  XIIL 
SAGRAMENT  OF  THE  LORD'S  SUPPER, 


AT  the  time  of  receiving — Lord,  I  here 
appeal  to  thy  sacrifice  against  tny  sin,  to  thy 
grace  against  my  corruption,  to  thy  love 
apTiinst  my  fears,  to  thee  against  myself.  I 
believe  thy  word  ;  I  remember  ihy  com- 
mand ;  I  adore  thy  goodness  ;  I  wait  for  thy 
salvation.  Give  efflrct  to  thine  own  ordinance 
and  make  it  the  seal  of  mercy,  and  the  con- 
veyance of  life  to  me.  O  Jesus,  come  to 
my  hciirt. 

J  go  to  the  sacrament  for  mercy,  and 
strength  to  k^ep  mercy  ;  to  profess  my  faith 
in  Christ,  that  I  have  pardon  and  peace  with 
God,  life  and  righteousness  only  by  his  death 
and  merits  ;  and  to  own  my  obligation  to 
live  unto  him  that  died  for  me,  in  faith,  love, 
and  self- dedication.  I  go  to  the  sacrament 
for  Christ's  love  and  likeness ;  for  the  bene- 
fit and  for  the  munition  of  the  cross ;  to  have 
the  load  of  sin  taken  from  my  heart;  and  any 
other  which  Christ  thinks  fit,  laid  upon  my 
back . 

Was  pardon,  salvation,  and  life  received 
m  the  sacrament  ?  Did  1  bid  an  eternal  fare- 


SACRAMENT  OF   THE  LORD's   SUPPER.  299 

well  to  sin  ;  and  have  I  the  poison  of  it  ex- 
pelled by  the  virtue  of  Christ's  body  and 
blood  ? 

I  go  to  the  sacrament  to  leave  sin  behind 
me,  and  receive  Christ  instead  of  it ;  and  if 
I  do  the  one,  laying  my  sins  on  Christ,  with  a 
will  to  forsake  them,  1  am  sure  of  the  other. 
Lord,  grant  me  th}'  peace,  and  all  that  conies 
with  it,  love,  patience,  resignation,  thankful- 
ness, deliverance  from  the  fear  of  death,  and 
a  hearty  longing  for  eternity, 

I  go  to  the  sacrament  for  the  pardon  of 
sin,  for  the  kindling  of  love,  for  the  turning 
of  my  heart,  for  the  renewal  of  my  v»  ni. 

i  do  not  go  to  the  Lord's  table  to  give,  but 
to  receive  ;  not  to  tell  Christ  how  good  I 
am  but  to  think  how  good  lie  is,  I  have  a 
great  many  sins  and  wunts  to  tell  him  of, 
more  than  would  take  up  the  whole  day  ;  and 
wh^n  I  have  told  him  all  th.it  I  know  of  my- 
self, it  is  not  the  half^  but  a  very  little  of 
what  he  knows  of  me.  I  bring  myseif,  diat 
is  sin,  to  him,  believing  that  he  will  bt  all  to 
me,  and  do  all  for  me  that  is  in  his  heart  ; 
and  know  it  is  a  very  compassionate  one. 
I  go  as  a  SHiner  to  a  Saviour.  To  wJiom 
else  should  I  go,  widi  my  blind  eyes,  foul 
leprosy,  hard  heart,  and  rebeliious  will  ?Yoii 
tell  me  I  must  have  I  know  not  how  many 
graces  and  qualiiicdtions  to  go  to  the  sacra- 
in(  nr  with  ;  bui  I  cannot  stay  for  them  ;  my 
warns  are  uii^cnt;  I  am  a  dying  man.  Ivly 
Lord,  with  his  own  kmduess,  says,  *'  come ; 


500  THOUGHTS   ON"  RELIC  lOK,  &C. 

d(j  this  ;  remember  me."  His  invitation  is 
qiiatiiication  enough  ;  and  i  long  to  teed  on 
him,  to  thank  God  for  him,  to  take  him  in- 
to my  heart.  ''  will  go  to  behold  him  cru- 
cified, and  his  blood  poured  out  for  me,  m 
spite  of  all  my  sins  and  fears  ;  and  though  all 
the  saints  on  eardi  stood  up  with  one  mouih 
to  forbid  me,  I  go  to  put  myself  under 
Christ's  wings,  and  to  fly  to  him  for  reiuge 
from  the  monster  sin,  ready  to  devour  me. 

i  go  to  the  sacrament  to  know  God  and 
myself;  to  wonder  at  the  reconciliation  of 
strict  punibhment  with  free  pardon  ;  to  see 
the  greatness  of  my  sin,  and  the  greatness  of 
my  hope,  in  the  greatness  of  the  sacrific^^ 
therein  represeiited  ;  to  sin  no  more,  because 
]  b'  iieve  there  is  no  condemnation  ibr  my 
si.i ;  to  be  raised  as  high  as  heaven,  and  hum- 
bled in  the  dust;  to  be  astonished  at  the 
mystery  ol"  Christ  crucified,  and  to  profess 
that  I  know  less  of  God  ihaii  ever. 

Let  me  be  daily  thinkujg  of  the  sacrament, 
daily  in  a  state  of  preparation  for  a,  daily 
living  upon  it,  resolving  to  secure  my  p(ir- 
tion  in  the  love  therein  txhibite^d,  by  nceiv« 
ii;g  it  in  faith  and  humility,  as  love  and  unde- 
served mercy,  making  it  my  ptttern,  and 
dreading  the  sin  which  could  be  expiated 
with  no  less  a  sacrifice. 

**  Do  this  in  remembrance  of  me  ;" — re- 
member who  I  am,  and  what  thou  art ;  re- 
member me  as  thy  Saviour ;  remember  me 
as  thy  master  ;  remember  mv  love ;  remem- 


PASTORAL  OFFICE.  301 

.hy  obligations ;  remember  me  as  hating  thy 
sin ;  remember  me  as  bearing  thy  sin  ;  re- 
xnember  me  and  fear  not;  remember  me  and 
sin  not ;  remember  me  to  live  for  me,  by 
me,  with  me. 

The  day  before  the  sacrament.  Knowing 
and  assuredly  believing  die  promises  of  God 
inade  over  to  me  for  the  forgiveness  of  my 
sins,  through  faith  in  the  blood  of  Christ ; 
1  do  from  a  detestation  of  my  sinfulness,  and 
a  hearty  sense  of  my  w.nt  of  pardoning 
grace,  accept  his  covenant  of  rest  and  peace  : 
trusting  in  him  lor  the  accomplishment  of 
my  whole  salvation,  in  the  way  of  gospel- 
hoiiness,  by  his  Spirit ;  and  resolving  with- 
out delay  to  put  myself  into  his  hands  for 
that  purpose.  And  may  the  God  of  mercies 
keep  me  steadfast  in  this  faith  and  engage^ 
ment,  and  carry  me  on  from  strength  to 
strength  that  I  may  be  one  with  him,  and 
with  my  Saviour,  and  live  for  him,  and  love 
him  with  all  my  heart,  and  with  all^my  souL 


CHAP.  XIV. 

PASTORAL  OFFICE. 

I  MUST,  T  must  incur  the  hatred  of  my 
parish  and  hearers,  in  love  to  them,  and  for 
cc 


302       THOUGHTS  ON   RELISICN,  kc. 

Christ's  sake  ;  but  let  me  be  infamouSj  so 'I 
may  but  do  good. 

Ruling  slothfulness  in  a  minister  of  the 
gospel,  is  a  certain  mark  of  infidelity,  or  an 
unregenerate  state. 

Let  no  man  think  he  is  qualified  to  seek 
and  to  save  that  which  is  lost,  as  an  agent 
under  Christ,  till  he  hcts  first  found  himself. 

A  clergyman,  if  in  truth  he  is  a  follower ' 
of  Christ,   must    not  expect  to  have   any 
friends  in  his  parish  but  Lis   converts  ;  the 
rest  will  despise,  envy,  and  traduce  him  more 
than  they  do  other  men. 

How  much  better  would  it  be  if,  instead  of 
.ce^^iuring,  and  bitterly  inveighing  against  the 
ignorance,  perverseness,  and  corruption  of 
my  neighboirrs,  I  exerted  myself  in  good 
earnest,  according  to  -he  duty  of  my  station, 
and  the  talents  which  God  has  given  me,  to 
instruct  and  reform  them.  .Perhaps,  many  a 
one  has  long  been  waiting  at  the  pool  of 
B(  thesda  for  some  friendly  hand  to  help  them 
in,  and  I  pass  by  them  with  a  stupid  uncon- 
cern, and  leave  them  groaning  under  iheir 
misery. 

There  is  but  one  right  w^ay  of  pr  caching, 
which  is  to  speak  the  plain  truth  of  the  gos- 
pel plainly  ;  but  then  this  way  is  the  hardest 
of  all  others,  for  it  supposes  conversion  in 
the  preacher. 

It  is  the  business  of  a  minister  of  the  gos- 
-peito  preach  faith  and  live  morality. 

1  find  it  very  difficult,  it  not  impossible 


TAoTORAL  OI'FrCE.  30-3 

tfvrou,2:h  my  sellibhiRs.s,  to  sink  myself  into 
th  c.mimnn  mass  of  mankind,  so  as  to  tuke 
my  fuii  share  ot  their  guilt,  to  sympa'liiz-,  to 
pit  .  to  liave  a  fellow-feeling  of  their  wants; 
joys  and  sorrows,  and  be  truly  concerned  tor 
the  temporal  and  spiritual  wellare  of  all. 

How  glorious  a  distinction  for  any  man  to 
be  employed,  as  an  agent  under  Christ,  in 
the  recovery  of  souls  ;  and  what  giirlt  not  to 
attend  upon  it  out  of  pure  love  to  him,  with 
the  same  ardour  and  asj>iduity  that  other 
physicia^ns  do  for  their  fees  ! 

Hov/  cim  those  preachers  be  supposed  to 
bring  others  to  Christ  who  never  came  to 
him  themselves  ? 

We  are  greatly  deceived  m  fancying  that 
discernment,  or  approbation  of  moral  excel- 
lence, is  possession,  or  ability  to  possess 
ourselves  of  it.  The  Christian  religion  goes 
another  way  to  work  with  us,  and  those 
preachers  wretchedly  mistake  their  office, 
and  abuse  their  hearers,  who  spend  all  their 
discourses  in  recommending  virtue  to  their 
notice  and  esteem  ;  without  leading  them  to 
the  Voot  of  their  disorder,  and  pointing  out 
the  cure. 

What  would  a  physician,  who  had  a  sove- 
reign cure  for  all  diseases,  be  accounted,  if  he 
kept  it  a  secret,  or  was  slothful  in  dispensing 
it,  or  mixed  poison  with  it  ?  How  much 
more  criminal  is  a  minister  of  the  gospel, 
Avho  thinks  himself  entrusted  with  an  infalli- 
ble m.edicine  for  all  the  disorders  of  the  soul, 


304       THOUGHTS  ON  fiELlGION,  ^C. 

if  he  adulterates  it.  or  is  unfaithful  and  inac- 
tive in  appi} ii  .^  it? 

I  may  conscientiously  take  the  wages  for 
the  work,  when  have  a  distinct  conscious- 
mss  thdt  1  would  do^  the  work  uithout  the 
"Wii^es. 

To  relinquish,  or  intermit  parochial.  la- 
b<  i(r,btciiuseit  is  not  atitndedwith  success, 
y^i  uid  b* terribly  inexcusable.  Labour  on  ; 
Cf  Dtmit  the  matler  to  God  ;  wait  patiently  ; 
gcf  <\  feeling  of  the  bowels  of  Christ  ;  and^ 
di-  praxing,  *' Lord,  pity  the  people  !" 

I'he  declarations  ol  scripture  concerning 
the  guilt  of  sin,  and  the  damnation  of  sin- 
ners, may  be  assented  to  ;  but  are  fully  and 
eftJcacioLisly  believed  by  few.  Hence  laint- 
ness  of  endeavour  to  snatch  others  out  of  the 
nrc  ;  cold  prayer,  speaking,  preaching,  and 
writing,  without  real  pity  and  heart-felt  con- 
cern.    . 

*'  But  we  will  give  ourselves  unto  prayer 
and  the  ministr}  ol  the  Vvord."  Remember 
this,  O  my  soul,  it  is  for  eternity. 

A  poor  country  parson,  fighting  against 
the  devil  in  his  parish,  has  nobler  ideas  than 
Alexander  had. 

As  a  minister  of  the  gospel,  '  must  either 
be  despised  or  hated.        choose  the  latter. 

Am  a  minister  of  Jesus,  with  his  bowels 
for  souls  !  called  !  willing  to  be  spent !  re- 
gardless of  worldly  preferment !  owned  of 
God  !  hated  of  men  !  happy  in  myself! 

Intrusion  into  the  ministry  for  worldlj 


HEAVEN.  305 

ends,  and  with  absolute  unfitness  for  it  ;  in 
p^reat  ignorance  of  Christ  ;  e^reat  unconi  eni 
for  the  salvation  of  souls  ;  consequent  s^oth 
and  remissness  ;  squandering  a  large  in'  (  me 
in  sensual  pleasures  ;  and  when  n:;s  sonie- 
thing  awakened,  doing  what  I  did  in  self- 
dependence  and  self-seeking — How  awlul! 
Dreamed  that  J.  M.  and  S.  E.  were  under 
soul  concern.  I  interpreted  it  as  a  call  lo  go 
and  speak  with  them.  But  what  shall  1  say 
to  J.  for  not  speaking  more  to  him,  and  to 
ill  others,  without  a  dream  ? 


CHAP.  XV; 
HEAVEN. 


iMY  heaven  upon  earth  is  communion 
with  God ;  and  therefore  nothing  else  would 
be  my  heaven  in  heaven. 

We  shall  never  know  any  degree  of  hap- 
piness in  this  life,  till  we  are  settled  in  a  clear 
conviction  of  judgment,  that  it  is  chiefly 
hereafter,  and  tliat  we  are  in  the  way  to  it. — 
God  forbid  1  should  ever  think  myself  at 
home  till  :  am  in  heaven. 

Heaven  is  not  a  place  or  state  of  idleness. 
cc  2 


306       THOUGHTS    ON     R^'LIGION,  &C* 

Perhaps  the  highest  angels  have  a  task  and 
v/ork  assigned  them,  which  keeps  them  con- 
tinually employed.  What  is  considered  as 
greatness  and  happiness  on  earth  is,  having 
nothing  to  do. 

Happiness  will  be  the  necessary  result  of 
gospel  holiness,  when  external  impedi- 
ments are  removed;  but  heaven  itself  v/ould 
loose  its  nature  if  the  inward  disposition- 
were  wanting. 

Our  future  existence  will  be  the  same 
kind  of  life,  or  state  of  being  continued^ 
which  we  are  fixed  in  here.  Death  makes 
no  alteration  in  our  condition,  it  only  clears 
up  our  mistakes  about  it. 

Thankfuhiess  and  happiness  imply  each 
other.  We  must  be  tliankful  to  be  happy, 
and  happy  to  be  thankful.  God's  house  is 
an  hospital  at  one  end,  and  a  palace  at  the 
other.  In  the  hospital-end  are  Christ's  mem- 
bers upon  earth,  conflicting  with  various  dis- 
eases, and  confined  to  a  strict  regimen  of  his 
appointingc  W^hat  sort  of  a  patient  must  he 
be,  who  would  be  sorry  to  be  told  that  the 
hour  is  come  for  his  dismission  from  the 
hospital,  and  to  see  the  doors  thrown  wide 
open  for  his  admission  into  the  presence  ? 

Nothing  can  be  our  happiness  in  this  life, 
but  what  is  to  be  the  foundation  of  it  in  the 
next.  If  I  cannot  serve  God  and  my  Sav- 
iour with  delight,  and  make  a  ki'd  of  heaven 
of  it  here,  they  have  no  other  heaven  lor  me 
^ereafter^ 


H£AV£!x.  •  307 

We  shall  never  know  the  thousandth  part 
of  our  mercies,  deliverances,  and  protec- 
tions, temporal  and  spiritual,  till  we  come  to- 
another  world. 

In  heaven,  sin  known  and  pardoned  is  ths 
sonc^  of  praii^c  ;  sin  known  and  unnardoned 
is  hell. 

If  ever  I  thank  Christ  as  I  ought,  it  must 
l>e  in  heaven  ;  it  is  in  vain  to  tlunk  of  doing 
it  here. 

Heaven  is  heaven  rallier  as  a  state  of  ex- 
emption from  sin  than  s.ufFtring.  We  must 
die  for  perfect  conformity  to  the  will  of  God  ; 
and  it  is  worth  dying  for. 

Delight  in  the  w  ill  of  God  is  the  perfection 
of  all  intelligent  beings,  the  essence  of  hap- 
piness, the  joy  of  angels,  heaven  upon  earth, 
and  the  heaven  of  heaven. 

Heaven  is  whatever  God  is  ;  in  my  heart, 
if  I  desire  it,  and  delight  in  his  pr(rsence. 

Ten  thousand  years  in  this  world  would 
laot  complete  my  happiness  ;  I  should  never 
be  wise  and  good,  have  an  absolute  com- 
mand of  my  w^ill,  passions,  and  affections^ 
without  one  irregular  thought,  vain  wish,  or 
spot  of  sin.  If  we  are  really  aiming  at  and 
longing  for  this  perfection,  how  desirable  is 
death,  which  alone  can  can  put  us  is  posses- 
sion of  it  ?  By  death,  we  do  not  go  out  of 
life,  but  into  life. 

The  Christian's  hope  of  heaven  is  the 
sweetness  of  prosperity,  and  the  support  of 
adversity,  and  cures  us  at  once  of  all  at- 


308       THOUGHTS  ON  REIIGION,  &C, 

tachment  to  the  wurlcl,  or  expectation  of  rest 
in  it. 

If  Christ  had  not  brought  down  lieaven  to 
us,  we  could  never  have  raided  ourselves  up 
to  it. 

This  world  is  the  reign  of  darkness,  pain,- 
and  sorrow ;  and  we  must  not  exptct  liilly 
to  find  Gc;d  lure  as  a  present  portion.  The 
Christian  believes  that  lie  shall  knr>v/  hi^ 
better,  and  enjoy  him  fully  hereafter.  O  my 
soul,  hold  fiist,  and  be  very  thankful  for  this 
sweet  hope. 

"Let  us  labour  to  enter  into  that  rest.''  We 
like  the  rest,  better  than  the  labour  of  attain- 
:ng  it  ;•  but  cannot  so  much  as  have  an  idea 
of  it,  if  we  do  not  think  it  worth  all  the  la- 
bour we  can  bestow  upon  it. 

It  is  a  vain  thing  to  think  we  can  take  any 
delight  in  being  with  Christ  hereafter,  if  we 
care  not  how  little  we  are  in  his  company 
here. 

The  highest  state  of  the  greatest  saint  up-- 
on  earth,  is  only  a  small  taste  oi'  glimpse  of 
heaven,  in  the  first  fruits  and  earnest  of  the 
Spirit.  The  full  harvest  is  beyond  the 
grave,  and  is  not  to  be  expected  in  this  world. 

When  I  can  truly  say,  "  thy  will  be  done 
on  earth  as  it  is  in  heaven,"  I  shall  long  to  be 
in  heaven,  that  I  may  do  it  perfectly. 

What  is  the  reason  that  we  do  not  keep, 
our  eyes  steadily  fixed  on  the  light  of  scrip- 
tare,  and  follow  it  as  our  guide  to  heaven,. 
but  because  we  do  not  really  think  of  heaven: 


u-s  the  coiMitry  we  are  bound  to  ;  have  yet 
oikr  designs  in  the  world  than  to  get  thith^  r, 
and  whatever  we-  pretend,  do  not  dcbire  to 
be  there  ? 

I  long  to  know  something,  and  be  some- 
thing i.  e.  to  die.  I  see  the  glory  and  bf  au- 
ty  of  perfect  holiness,  as  Moses  did  iht  pro- 
mised land  from  Mount  Pisgah  ;  but  iike 
him,  must  die  without  entering  into  the  p  js- 
session  of  it. 

'*  Thy  will  be  done  on  earth  as  it  is  in 
heaven  ;"  thit  is,  with  angelical  love  and 
liking,  and  the  full  bent  of  our  desire  to  it. 
A  virtuous,  pure,  holy  state  is  a  strong  ten- 
dency to  all  good,  and  only  to  good  ;  and  if 
we  could  suppose  the  mind  to  be  in  a  state 
of  suspense  or  indifference,  and  equally 
poised  betw^een  good  and  evil,  it  would  be  a 
biid  state.  What  then  is  man  with  a  natural, 
and  morally  invincible,  propensity  to  evil  ? 

Unless  I  see  something  beyond  the  grave 
worih  dying  for,  there  is  nothing  on  this 
side  worth  living  for. 

How  welcome  will  death  be  to  those  who 
truly  mourn  for  sin,  feel  the  burden,  taste  the 
bitterness  of  it,  and  long  for  complete  deliv^ 
craiice  from  it ! 


10       THOUGHTS  OV   RELIGION,  8cc. 


CHAP.  XVL 


MISCELLANEOUS. 


'  THE  commandment  is  holy,  and  just,  and 
good  ;  not  only  in  its  prectpt,  but  curse. — 
The  first  is  evident,  anddenitd  by  none  ;  the 
latter  is  never  beiitved  but  by  a  work  of  the 
Spirit. 

Let  us  talk  no  more  of  the  constitution  of 
this  or  that  country,  and  the  excellence  of 
one  above  another  ;  it  is  in  every  man's  pow- 
er, thr  )ugh  ,s^race,  to  live  under  the  best  go- 
vernment in  the  world. 

We  may  put  on  difierent  clothes,  and  dif- 
ferent looks  ;  speak  different  words,  and  do 
different  actions  on  a  Sunday,  hut  nature  will 
be  the  same  that  it  is  all  the  rest  of  the  week. 
Sunday,  in  our  rest  fr^  m  bodily  labour  and 
employmenti  in  the  thoughts  it  sugiiests.  the 
prospect  it  opens,  the  hope  it  confirms,  is  a- 
day  taken  from  time,  and  made  a  poriion  of 
eternity. 

Dreams  indicate  the  temper  of  the  soul 
more  certainly  than  they  do  the  temperament 
of  the  body.     Dreams  have  no  dissimuhw 


lion ;  they   unmask    the  heart,  and  tell  mc 
honestly  what  I  am  when  waking. 

A  (breed  ol:>€dience  will  not  make  us  hap- 
py m  this  world,  but  may  not  be  lost  as  to 
another. 

Hell  is  truth  seen  too  late. 

What  is  it  to  me  whether  the  Americans 
are  in  a  state  of  rebellion  or  not  ?  Why  do  I 
not  advert  more  to  the  rebellion  of  my  own 
heart  and  will  ag  linst  God  ? 

A  partial.  hcJf- religion  is  a  state  of  terrible 
anxiety. 

Why  is  man  for  ever  searching  after  pre- 
tences to  wander  from  home  ?  Fixing  the 
laus  of  motion;  measuring  the  pidiKts; 
prying  with  glasses  into  the  minutest  j>..ris  of 
nature  ;  and  either  gazing  with  stupid  won- 
der on  what  he  can  nt  ver  understand,  or, 
what  is  worse,  circumscribing  Omnipottiice, 
and  saying,  *'  Thus  it  must  be,^'  when  all 
the  while  the  poor  soul  within  him,  buried  in 
flesh  and  blood,  wants  its  proper  relief,  begs 
his  attention,  and,  being  known,  would  hifi- 
nitely  reward  his  curiosity  ? 

h'  we  do  not  live  down  error,  I  am  sure 
we  shall  never  dispute  it  do^vn. 

The  eager  reading  even  of  religious  books 
may  be  dangerous,  and  a  hindrance  to  those 
who  are  aiming  at  the  true  spirit  of  religion, 
if  thev  have  recourse  to  them  instead  of  God. 


THE    ENB. 


I 


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